^JKW  OF  PRINCf^ 


PRESBYTERIAN  COLONIES  AT  THE  CLOSE  OF  THE  17th  CENTURY. 


V 


« 


0Hffmc^. 


AMERICAN    Vfc 


APR  29  1914 


A 


PRESBYTERIANISM 


ITS    ORIGIN    AND    EARLY    HISTORY 


TOGETHER    WITH  AN  APPENDIX  OF  LETTERS  AND  DOCU- 
MENTS,  MANY  OF   WHICH  HAVE  RECENTLY  BEEN 
DISCOVERED 


BY 


/. 


CHARLES   AUGUSTUS    BRIGGS,  D.D. 

DAVENPORT   PROFESSOR  OF   HEBREW  AND   THE  COGNATE   LANGUAGES   IN    THE 
UNION  THEOLOGICAL  SEMINARY,    NEW  YORK  CITY 


WITH  MAPS 


NEW   YORK 
CHARLES     SCRIBNER'S     SONS 

1885 


COPYRIGHT,    1885,    BY 
CHARLES  SCRIBNER'S  SONS. 


Edward   O.   Jenkins'   Sons. 


TO 
THE    SENATUS    ACADEMICUS 

OF  THE 

UNIVERSITY    OF    EDINBURGH, 

THE   ALMA   MATER  OF   MANY  OF  THE   FOUNDERS  OF  AMERICAN   PRESBYTERI- 

ANISM,    IN   MEMORY  OF  THE  CELEBRATION  OF   ITS  TERCENTENARY, 

WITH  CONGRATULATIONS  UPON   ITS  ACHIEVEMENTS,    AND 

PRAYER   FOR   ITS  INCREASED   PROSPERITY, 

^his  Booh 

IS  DEDICATED  AS  A  TOKEN  OF  GRATITUDE  AND   AFFECTION. 


PREFACE 


American  Presbyterianism  has  been  carefully  stud- 
ied by  a  number  of  the  best  scholars  the  Presbyterian 
Churches  of  America  have  produced.  There  are  several 
works,  well  known  to  the  public,  of  great  merit.  It  will 
be  sufficient  to  mention  :  The  Constitutional  History  of 
the  Presbyterian  Church  in  the  United  States  of  America, 
by  Charles  Hodge,  D.D.,  LL.D.,  Philadelphia,  1851  ;  His- 
tory of  the  Presbyterian  Church  in  America  from  its  ori- 
gin until  the  year  1760,  with  Biographical  Sketches  of  its 
Early  Ministers,  by  the  Rev.  Richard  Webster,  Philadel- 
phia, 1857;  History  of  the  Presbyterian  Church  in  the 
United  States,  by  Ezra  H.  Gillett,  D.D.,  2  vols.,  Re- 
vised edition,  Philadelphia,  1864;  Manual  of  the  Re- 
formed Church  in  America,  by  the  Rev.  E.  T.  Corwin, 
D.D.,  3d  edition,  New  York,  1879.  These  are  models 
of  their  kind.  The  author  has  found  them  very  helpful 
in  his  researches. 

There  are  also  a  considerable  number  of  valuable 
monographs,  among  which  we  may  mention  :  Sketches  of 
North  Carolina,  N.  Y.,  1846;  Sketches  of  Virginia,  Phil- 
adelphia, 1850;  Sketches  of  Virginia,  2d  series,  Philadel- 
phia, 1855,  all  by  Rev.  W.  H.  Foote,  D.D.,  containing 
rich  stores  of  information  ;  History  of  Elizabeth,  by  Rev. 
E.  F.  Hatfield,  D.D.,  N.  Y.,  1868  ;  Historical  Discourses 
relating  to  the  First  Presbyterian  Church  in  Newark,  by 
Rev.  J.  F.  Stearns,  D.D.,  Newark,  1853  ;  History  of 
Southold.  by  the  Rev.  E.  Whitaker,  D.D.,  Southold,  1881  ; 

(v) 


vi  PREFACE. 

Annals  of  Newtown,  by  James  Riker,  N.  Y.,  1852  ;  Two 
Centuries  in  the  History  of  the  Presbyterian  Church,  Ja- 
maica, L.  L,  by  the  Rev.  J.  M.  Macdonald,  D.D.,  N.  Y., 
1862  ;  History  of  Rye,  N.  Y.,  1871,  and  History  of  Bed- 
ford Church,  N.  Y.,  1 882,  both  by  Rev.  C.  W.  Baird,  D.D. ; 
Biographical  Sketches  of  the  Founder  and  Principal  Alumni 
of  the  Log  College,  by  Prof.  Archibald  Alexander,  D.D., 
Philadelphia,  185 1  ;  Terra  Mariae,  Philadelphia,  1867; 
Founders  of  Maryland,  Albany,  1 876  ;  Virginia  Vetusta, 
Albany,  1885,  all  by  the  Rev.  E.  D.  Neill,  D.D. 

The  author  would  not  have  ventured  upon  a  field  ap- 
parently so  well  cultivated,  if  it  had  not  been  for  the  dis- 
covery of  original  documents  which  were  unknown  to 
previous  writers,  and  which  cast  a  flood  of  light  upon 
the  origin  and  early  history  of  American  Presbyterianism. 

An  examination  of  the  writers  already  mentioned  re- 
vealed the  fact  that  none  of  them  had  used  the  sources 
of  information  in  the  MS.  stores  of  the  Libraries,  Mu- 
seums, and  Ecclesiastical  and  Missionary  bodies  of  Great 
Britain,  with  the  single  exception  of  those  of  the  Society 
for  the  Propagation  of  the  Gospel  in  Foreign  Parts. 
Accordingly  the  author  took  advantage  of  a  summer  in 
Great  Britain  to  explore  these  sources,  and  he  was  sur- 
prised at  the  rich  harvest  awaiting  him.  He  has  spared 
no  time,  labor,  or  expense  in  the  exploration  of  these 
sources,  and  everywhere  they  have  been  opened  to  his 
inspection  with  the  utmost  kindness. 

We  feel  it  to  be  a  duty  and  a  privilege  to  tell  the  story 
of  our  researches,  and  to  render  thanks  where  it  is  due. 
In  Scotland,  through  the  assistance  of  Prof.  Alex.  F. 
Mitchell,  of  St.  Andrews,  and  Mr.  Douglas,  of  Edin- 
burgh, we  were  enabled  to  search  the  MS.  Minutes  of 
the  Church  of  Scotland,  from  which  we  have  made  ex- 
tracts of  all  the  material  relating  to  America,  in  two  vol- 
umes which  are  deposited  in  the  library  of  the  Union 


PREFACE.  vii 

Theological  Seminary,  New  York.  We  give  to  our 
readers  several  longer  extracts  from  these  records  in 
the  Appendix  XXIX.,  XXX.,  XXXII.,  and  XXXIII. 
Through  the  help  of  Prof.  Henry  Calderwood,  LL.D., 
and  Dr.  Kennedy,  Clerk  of  the  United  Presbyterian 
Church  of  Scotland,  we  explored  the  Minutes  of  the 
Associate  Synods  (Burger  and  Anti-Burger).  Extracts 
will  be  found  in  the  Appendix  XXXII.  Through  the 
kindness  of  Prof.  A.  F.  Mitchell,  D.D.,  and  Mr.  J.  W. 
Tawse,  we  examined  very  carefully  the  Minutes  of  the 
Society  in  Scotland  for  Propagating  Christian  Knowl- 
edge, the  fruits  of  which  will  be  seen  especially  in  Chap- 
ters VII.  and  VIII.  We  are  also  greatly  indebted  to 
John  Small,  M.A.,  Librarian  of  the  University  of  Edin- 
burgh, and  Mr.  J.  T.  Clark,  Keeper  of  the  Advocates' 
Library,  for  free  and  full  use  of  the  MS.  stores  of  these 
great  treasures  of  learning.  In  the  Advocates'  Library 
we  discovered  a  large  amount  of  valuable  material  relat- 
ing to  America,  which  has  been  carefully  copied  under 
the  direction  of  Mr.  Clark,  and  deposited  in  the  Library 
of  the  Union  Theological  Seminary,  New  York.  From 
these  stores  we  publish,  for  the  first  time,  five  letters  of 
James  Anderson,  the  first  pastor  of  the  Presbyterian 
Church  in  New  York  City  (Appendix  XX.),  and  letters 
of  George  McNish,  George  Gillespie,  William  Steward, 
and  Alexander  Hucheson  (Appendix  XXI.-XXIV.). 
In  Glasgow  we  were  greatly  indebted  to  Prof.  A.  B. 
Bruce,  D.D.,  and  Prof.  John  Young,  M.D.,  curator  of 
the  Hunterian  Museum,  and  John  Young,  B.Sc,  for  ac- 
cess to  uncatalogued  books  and  manuscripts.  Here  we 
discovered  the  letter  of  John  Eliot  of  1650,  which  is 
now  published  for  the  first  time  in  Appendix  IV.,  giv- 
ing an  account  of  all  the  ministers,  towns,  and  churches 
of  New  England  at  that  period.  We  also  owe  our 
thanks  to  Dr.  J.  Marshall  Lang,  of  Glasgow,  and  Dr. 


^  PREFACE. 


Smith,  of  Cathcart,  for  the  use  of  the  MS.  records  of 
the  Synod  of  Glasgow,  which  revealed  the  strong  inter- 
est of  that  Synod  in  the  American  Presbyterian  Churches, 
and  assistance  in  funds  and  in  supplies  of  ministers  at 
an  earlier  date  and  in  greater  measure  than  was  previ- 
ously known. 

In  London  we  were  greatly  aided  by  Mr.  Hunter,  the 
librarian  of  Dr.  Williams'  Library,  who  is  a  model  of 
kindness,  courtesy,  and  attention  to  the  wants  of  stu- 
dents. In  the  rich  collections  of  this  great  Puritan  Li- 
brary we  discovered,  among  many  other  things,  the  letter 
of  Matthew  Hill  to  Richard  Baxter,  which  carries  back 
Presbyterianism  in  Maryland  to  1668,  and  links  the  later 
Presbyterianism  with  the  early  Puritan  emigration  from 
Virginia,  under  the  lead  of  the  ruling  elder,  William 
Durand  (see  Appendix  VIIL).  Through  the  assistance 
of  Mr.  Hunter  and  the  kindness  of  W.  D.  Jeremy,  Bar- 
rister, we  were  permitted  to  examine  the  MS.  Minutes 
of  the  Presbyterian  Fund  Board  and  to  discover  therein 
the  names  of  a  number  of  early  Presbyterian  ministers 
aided  by  that  Board  on  their  way  to  America.  Also 
through  the  effectual  help  of  Dr.  L.  J.  Bevan  and  the 
kindness  of  the  Trustees  of  the  Congregational  Fund 
Board  we  were  enabled  to  trace  the  origin  of  several 
other  ministers  sent  out  by  that  Board  as  missionaries 
to  America  (see  Appendix  XIV.).  We  also  owe  our 
thanks  to  Mr.  Fred.  Chalmers  and  W.  M.  Venning 
D.C.L.,  and  the  Governor  and  members  of  the  New 
England  Company,  for  important  information  with  ref- 
erence to  this  first  missionary  Society  of  Great  Britain 
(see  Appendix  V.).  To  the  Rev.  Dr.  Baker,  Head  Master 
of  Merchant  Taylor's  School,  the  Rev.  Dr.  H.  W.  Tucker, 
Secretary,  and  Mr.  Charles  F.  Pascoe,  Librarian,  we  are  in- 
debted for  the  free  and  full  use  of  the  Minutes  and  Letter 
Books  of  the  Society  for  the  Propagation  of  the  Gospel 


PREFACE.  ix 


in  Foreign  Parts,  where  a  considerable  amount  of  valua- 
ble material  was  gathered,  which  is  given  in  the  Appendix 
XVI.,  XVII.,  XVIII.,  XIX.     The   author   shall   never 
forget   the    kindness  and   courtesy  of   the  late    Right 
Reverend  Bishop  of  London,  John  Jackson,  D.D.,  and 
the   efficient   help  of    his    resident    chaplain,   the    Rev. 
G.    C.    Blaxland,    M.  A.,    in    the    examination    of    the 
Fulham    MSS.,   at    the   episcopal  palace.     The    Libra- 
rian of  the  Lambeth  Library,  S.  W.  Kershaw,  F.S.A. ; 
and  E.  M.  Thompson,  Keeper  of  MSS.  in  the  British 
Museum,   are  renowned   for  their  kindness  and   atten- 
tion  to  scholars.    We  owe  them  our  thanks  for  kind 
suggestions  and  help.     Amid  the  mass  of  unpublished 
documents  of  the  Rolls  Office,  the  author  was  so  fortu- 
nate as  to  discover  among  the  Maryland  papers,  the  im- 
portant letter  of  Benjamin  Woodbridge,  from  Portsmouth, 
N.  H.,  1690  (see  Appendix  XL),  which  gives  fresh  in- 
formation with  reference  to  this  city  of  New  Hampshire, 
as  well  as  the  first  Presbyterian  preacher  in  Philadelphia. 
In  Ireland  our  explorations  were  also  rewarded  with 
success.     Through  the  kindness  of  Dr.  W.  Fleming  Ste- 
venson and  the  Trustees  of  the  Dublin  General  Fund,  we 
obtained  the  rare  privilege  of  access  to  their  valuable 
minutes  (see  Appendix  XV.)     In  Belfast,  the  venerable 
Prof.  W.  D.  Killen,  D.D.,  gave  us  access  to  the  MS. 
Minutes  of    the  Sub-Synod  of  Deny,  and  other  early 
Irish  documents  in  the  Assembly's  College.     In  Lon- 
donderry, the  Professors,  Thomas  Croskery,  D.D.,  and 
Thomas  Witherow,  D.D.,  placed  in  our  hands  the  inval- 
uable minutes  of  a  number  of  the  early  Irish  Presby- 
teries, preserved  in  the  McGee  College,  the  fruits  of 
which  will  appear  in  Appendix  IX.  and  elsewhere  in  the 
book.     In  Armagh,  through  the  kindness  of  the  Rev. 
J.  H.  Orr,  Stated  Clerk,  and  the  Rev.  John  Eliot,  pastor 
of  the  Presbyterian  church,  Armagh,  we  consulted  the 


x  PREFACE. 

MS.  Minutes  of  the  Synod  of  Ulster,  from  which  a  con- 
siderable amount  of  fresh  information  was  derived. 

In  the  United  States,  we  have  been  greatly  indebt- 
ed to  George  Moore,  LL.D.,  Superintendent  of  the 
Lenox  Library,  for  the  use  of  the  treasures  of  that  rich- 
est library  in  America ;  as  also  for  the  use  of  two  letters 
of  Francis  Makemie,  never  before  published  (Appendix 
X.,  3  and  4),  and  other  material,  in  addition  to  his  val- 
ued counsel.  To  D.  McN.  Stauffer,  Esq.,  we  are  indebt- 
ed for  the  privilege  of  consulting  the  most  precious  of 
all  the  letters  of  Francis  Makemie,  which  is  given  in  Ap- 
pendix X.  5.  Latimer  Bailey,  Esq.,  clerk  of  the  Session 
of  the  First  Presbyterian  church,  N.  Y.,  kindly  gave  us 
repeated  access  to  the  records  of  the  Trustees  and  Ses- 
sion, the  fruit  of  which  will  appear  in  the  book.  The 
Rev.  James  W.  Mcllvaine,  of  Baltimore,  has  earned  our 
thanks  for  furnishing  the  deed  of  gift  of  Ninian  Beal 
(Appendix  XII.)  and  other  information  resulting  from 
his  own  researches. 

We  are  also  indebted  to  the  Librarians  of  the  Mas- 
sachusetts Historical  Society,  the  Boston  Public  Library, 
the  Harvard  College  Library,  the  American  Antiquarian 
Society,  the  Pennsylvania  Historical  Society,  and  the 
New  York  Historical  Society,  for  transcripts  of  rare 
tracts  and  manuscripts. 

In  mentioning  these,  the  chief  sources  of  help,  we  would 
not  be  unmindful  of  a  large  number  of  other  friends  who 
have  given  us  assistance  in  various  ways  too  numerous 
to  mention.  We  can  only  express  our  gratitude  to  one 
and  all.  Without  the  help  so  kindly  and  freely  offered 
everywhere  in  Great  Britain  and  America  this  work  could 
never  have  been  written. 

We  have  not  hesitated  to  use  in  the  preparation  of 
this  book  the  material  already  given  to  the  public  in  a 
number  of  articles  published  in  periodicals  from  time  to 


PREFACE.  Xi 

time.  It  will  suffice  to  mention,  the  Documentary  His- 
tory of  the  Westminster  Assembly,  Presbyterian  Review, 
January,  1880  ;  the  Provincial  Assembly  of  London,  Pres- 
byterian Review,  January,  1881  ;  the  Priiiciples  of  Puri- 
tanism, Presbyterian  Review,  October,  1884,  (originally 
given  as  an  address  at  Airedale  College,  England,  but 
revised  and  enlarged  for  the  Review)  ;  Puritanism  in  New 
York  in  the  Seventeenth  and  Eighteenth  Centuries,  in 
the  Magazine  of  American  History,  January,  1885  ;  and 
occasional  articles  in  several  religious  journals.  These 
may  all  be  considered  as  preparatory  to  the  present 
work. 

The  author  has  diligently  sought  for  original  authori- 
ties, and  has  based  his  work  upon  them.  He  has  been 
greatly  favored  in  the  discovery  of  a  considerable  amount 
of  new  material,which  modifies  in  many  important  respects 
prevailing  views  as  to  the  origin  and  early  history  of  Amer- 
ican Presbyterianism.  He  has,  therefore,  given  his  au- 
thorities very  largely  in  foot-notes  and  in  the  Appendix, 
and  by  references  to  material  which  could  not  be  intro- 
duced without  overloading  the  book.  No  one  will  rejoice 
more  than  the  author  at  the  discovery  of  any  material 
that  may  have  escaped  his  attention.  As  he  has  been 
obliged  by  the  evidence  to  change  his  opinion  respecting 
several  parts  of  the  history,  he  will  be  ready  to  modify 
it  still  further  in  the  light  of  additional  evidence. 

Two  maps  have  been  prepared  ;  the  one  giving  the 
names  of  all  the  settlements  in  the  American  colonies 
where  there  were  Presbyterian  churches  already  organ- 
ized, or  in  process  of  formation  at  the  close  of  the  sev- 
enteenth century,  at  the  beginning  of  the  book ;  the 
other  giving  all  the  towns  mentioned  by  John  Eliot  in 
his  Description  of  New  England  in  1650,  with  the  letter 
in  Appendix  IV. 

The  author  will  be  grateful  if  in  any  way  his  book 


xii  PREFACE. 

may  stimulate  the  young  ministers  of  America  to  histor- 
ical research  in  the  fields  where  Providence  has  placed 
them.  He  is  convinced  that  there  is  still  further  light 
to  break  forth  from  early  MS.  records  and  letters  upon 
the  origin  and  early  history  of  the  various  Christian 
Churches  of  America. 

This  book  was  conceived  in  a  catholic  spirit  and  has 
been  written  upon  a  comprehensive  plan.  The  growth 
of  American  Presbyterianism  through  internal  and  exter- 
nal struggles  cannot  be  understood  apart  from  the  relig- 
ious development  of  Great  Britain.  The  religious  move- 
ments in  Great  Britain  were  immediately  reflected  in 
America.  The  author  has  endeavored  to  trace  these 
movements  in  their  origin  in  the  mother  country  and 
their  development  in  the  lands  of  their  birth  and  to  fol- 
low them  across  the  ocean  in  their  influences  upon  the 
young  colonial  churches. 

There  are  several  types  of  Presbyterianism.  It  has 
been  our  aim  to  give  these  adequate  representation 
whenever  they  came  naturally  in  the  line  of  our  investi- 
gation. We  have  not  thought  it  necessary  to  discuss 
the  different  theories  of  Presbyterianism  at  the  outset. 
The  American  Reformed  Churches  have  come  into  view 
in  their  relations  to  the  American  Presbyterian  Churches 
of  British  stock.  It  was  not  our  purpose  to  give  a  his- 
tory of  these  Churches.  For  an  adequate  history  of  the 
Dutch  Reformed  Church  we  may  refer  to  Dr.  E.  T.  Cor- 
win's  Manual ;  and  for  a  thorough  study  of  the  French 
Reformed  ministers  and  Churches,  to  the  History  of  the 
Huguenot  Emigration  to  America,  by  Dr.  C.  W.  Baird, 
now  in  press.  A  satisfactory  history  of  the  American 
German  Reformed  Church  is  still  a  desideratum. 

It  has  also  been  necessary  to  discuss  the  conflicts  of 
Presbyterianism  with  other  religious  bodies  in  Great 
Britain  and  America.    In  all  these  discussions  it  has  been 


PREFACE.  xiil 

the  desire  and  purpose  of  the  author  to  be  just  and  kind 
to  all  denominations  and  to  all  parties.  He  has  not  hesi- 
tated to  condemn  error,  sin,  and  partisanship  wherever 
he  has  found  it.  Union  cannot  be  purchased  at  the 
sacrifice  of  truth  or  principle.  We  have  no  sympathy 
with  those  who  magnify  differences,  nor  with  those  who 
would  reduce  them  to  a  minimum.  We  desire  the  or- 
ganic union  of  all  branches  of  the  Presbyterian  family 
in  a  broad,  comprehensive,  generous,  catholic  Presby- 
terianism.  This  can  never  be  accomplished  by  the  sup- 
pression of  differences  or  by  abstinence  from  their  dis- 
cussion. The  liberty  and  the  variety  are  as  important 
as  the  unity  and  the  conformity  to  a  common  order. 
True  union  is  the  combination  of  these  centripetal  and 
centrifugal  forces. 

We  are  also  hopeful  of  a  combination  of  Protestant- 
ism and  the  ultimate  reunion  of  Christendom.  We  are 
sincerely  attached  to  American  Presbyterianism  as  the 
religion  of  our  ancestors — we  believe  that  it  is  in  advance 
of  all  other  Christian  denominations  in  the  realization 
of  the  ideal  of  Christianity ;  but  Presbyterianism  is  not 
a  finality.  It  is  the  stepping-stone  to  something  higher 
and  grander  yet  to  come,  when  the  Spirit  of  God  shall 
be  poured  out  in  richer  measure  and  in  more  abounding 
gifts  and  graces  upon  the  Christian  world,  in  order  to  a 
revival  of  religion  which  will  transcend  the  Protestant 
Reformation  by  its  omnipotent  energy  and  world-wide 
sweep. 


TABLE  OF  CONTENTS. 


CHAPTER  I. 

The  Rise  of  Presbyterianism  in  Europe,  p.  i. 

I.  Presbyterianism  and  Christianity,  p.  $  ;  II.  Presbyterianism  and 
Catholicity,  p.  u  ;  III.  Presbyterianism  and  Orthodoxy,  p.  14; 
IV.  Presbyterianism  and  Protestantism,  p.  191V.  Presbyte- 
rianism and  Puritanism,  p.  26 ;  VI.  Presbyterianism  and 
Prelacy,  p.  40. 

CHAPTER  II. 

The  Struggle  of   Presbyterianism   for  Supremacy    in 
Great  Britain,  p.  48. 

I.  William  Land,  dictator  of the  British  Churches,^.  50;  II.  The 
Solemn  League  and  Covenant,  p.  55  ;  III.  The  Westminster 
Assembly,  p.  61  ;  IV.  The  Provincial  Assembly  of  London, 
p.  68  ;  V.  Presbyterianism  and  Independency,  p.  73  ;  VI.  Pres- 
byterianism and  Episcopacy,  p.  79. 

CHAPTER  III. 

The  Rise  of  Presbyterianism  in  America,  p.  87. 

I.  Presbyterianism  in  the  Bermudas,  p.  88 ;  II.  In  New  England, 
p.  92;  III.  In  New  York,  p.  99 ;  IV.  In  Maryland  and  Vir- 
ginia, p.  109;  V.  In  New  Jersey,^.  121  ;  VI.  In  Pennsylva- 
nia and  Delaware,  p.  123  ;  VII.  In  South  Carolina,  p.  127. 

CHAPTER  IV. 

The  Presbytery  of  Philadelphia,  1706-1716,  p.  132. 

I.  The  Presbyterian  Missionary  Societies,  p.  132;  II.  The  Episco- 
pal Missionary  Societies,  p.  136;  III.  The  Organization  of  the 
Presbytery  of  Philadelphia,  p.  139;  IV.  The  Struggle  of  Pres- 
byterianism with  Episcopacy  in  New  York,  p.  143 ;  V.  The 
Growth  of  the  Presbytery,  p.  158;  VI.  The  Presbytery  aided 
from  Great  Britain,  p.  161. 

(xv) 


XVJ  CONTENTS. 

CHAPTER  V. 

The  Synod  of  Philadelphia,  1717-1729,  p.  174. 

I.  The  Synod's  "  Fund  for  Pious  Uses,"  p.  174;  II.  The  Puritans 
of  New    York  and  New  Jersey  unite  with  the  Synod,  p.  176  ; 

III.  Large  accession  of  Irish  Presbyterians,  p.  184;  IV.  Re- 
cruits from  England  and  Scotland,  p.  191  ;  V.  The  Subscrip- 
tion Controversy  in  Great  Britain,  p.  194;  VI.  The  Subscrip- 
tion Controversy  in  the  Synod  of  Philadelphia,  p.  208 ;  VII. 
The  Adopting  Act,  p.  216. 

CHAPTER  VI. 

American  Presbyterianism  Divided,  p.  222. 

I.  The  Division  of  Presbyterianism  in  Carolina,  p.  222;  II.  In 
New  England,  p.  228 ;  III.   The  First  Heresy  Trial,  p.  230; 

IV.  The  Struggle  for  strict  Subscription,  p.  235  ;  V.  The  Rise 
of  Methodism,  p.  238  ;  VI.   The  Struggle  for  a   Godly  Minis- 

"  try,  p.  242;  VII.  The  Great  Awakening,  p.  250;  VIII.  The 
Rupture  of  the  Synod,  p.  261. 

CHAPTER  VII. 

The  Several  Types  of  American  Presbyterianism,  p.  273. 

I.  The  Covenanters  in  America,  p.  272  ;  II.  The  Burger  and  Anti- 
Burger  Presbyterians  i?i  A?nerica,  p.  276  ;  III.  The  Union  of 
British,  Dutch,  and  German  Presbyterianism  Frustrated, 
p.  284 ;  IV.  Extension  of  Presbyterianism  into  Virginia  and 
North  Carolina,  p.  289;  V.  Missions  among  the  American 
Indians,  p.  297 ;  VI.  The  Establishment  of  Presbyterian  In- 
stitutions of  Learning,  p.  304;  VII.  Institutions  of  Learning 
among  the  Reformed  Churches,  p.  311  ;  VIII.  The  Growth  of 
the  Synods  from  iy 42-17  59,  p.  313. 

CHAPTER  VIII. 

The  Synod  of  New  York  and  Philadelphia,  1758-1775. 

P-  317. 
I.   The  Plan  of  Union,  p.  318  ;  II.  Missionary  Enterprises,  p.  322  ; 

III.  Growth   in   the   Southern    Colonies,   p.   328 ;    IV.  In  the 

Middle  Colonies,  p.  330;  V.  In   New  England,  p.  334;   VI. 

Efforts  for    Union  with  the  Seceders,  p.  338;  VII.    The  Re- 

unio?i  of  the  Reformed  Churches,  p.  341. 


CONTENTS.  xv{{ 

CHAPTER  IX. 

Presbyterianism  and  the  American  Revolution,  p.  344. 

I.  The  Presbyterians  engage  in  the  Struggle  for  American  Inde- 
pendence, p.  347  ;  II.  The  Presbyterian  gain  and  loss  by  the 
Revolution,  p.  352  ;  III.  Efforts  to  unite  the  Presbyterian  and 
Reformed  Churches,  p.  357 ;  IV.  The  Organization  of  the  Gen- 
eral Assembly,  p.  362. 


THE  APPENDIX. 

I.   The  Book  of  Discipline  of  the  Elizabethan  Presbyterians, 
p.  i. 
II.  Archbishop  Ussher's  Reduction  of  Episcopacy  under  the 
form  of  Sy nodical  Government,  p.  xvii. 

III.  Presbyterianism  in   New  England  in  the  seventeenth 

century,  p.  xxiii. 

IV.  John  Eliot's  Description  of  New  England  in   1650, 

p.  xxix. 

V.   The  New  England  Compatiy,  p.  xxxvi. 
VI.  Order  for  the  Reinstatement  of  Thomas  Harrison,  p.  xl. 
VII.  Matthew  Hill's  Certificate  of  Ordination,  p.  xl. 
VIII.  Matthew  Hill's  Letter  to  Richard  Baxter,  1669,  p.  xli. 
IX.   The  Early  Life  and  Training  of  Francis  Makemie, 

p.  xliv. 
X.  Letters  of  Erancis  Makemie,  p.  xlv. 
XI.  A  Further  Account  of  Benjamin  Woodbridge,  with  his 

Letter  from  Portsmouth,  N.  H,  1690,  p.  1. 
XII.  Ninian  Beal's  Deed  of  Land  for  the  Patuxent  Church, 
p.  lii. 

XIII.  Separation   of  the  Baptists  from  the  Presbyterians  in 

Philadelphia,  1698,  p.  liv. 

XIV.  The  London  General  Fund  of  1690,  p.  lvi. 
XV.   The  Dublin  General  Fund,  p.  lix. 

XVI.    The  Society  for  Pro?noting  Christian  Knowledge,  p.  lx. 


xvjft  CONTENTS. 

XVII.   Joseph  Morgans  Letter  of  1718,  p.  Ixi. 
XVIII.   The  Puritan  Churches  of  New  York  at  the  beginning 
of  the  eighteenth  century,  p.  lxiv. 
XIX.  Presbyterianism  in  South  Carolina  at  the  beginning  of 

the  eighteenth  century,  p.  lxvii. 
XX.  Letters  of  James  Anderson,  p.  lxx. 
XXI.  Letter  of  George  McNish,  1718,  p.  lxxxiii. 
XXII.  Letter  of  George  Gillespie,  1723,  p.  lxxxiv. 

XXIII.  Letter  of  Williajn  Steward,  1726,  p.  lxxxvi. 

XXIV.  Letter  of  Alexander  Hucheson,  1724,  p.  lxxxvii. 
XXV.  Charges  against  Professor  Simson,  p.  lxxxviii. 

XXVI.  Certificate  of  the  Ordination  of  Nathan  Bassett,  p.  lxxxix. 
XXVII.   The  Protestation  presented  to  the  Synod  of  Philadelphia 

in  1 74 1,  p.  xc. 
XXVIII.  Letter  of  the  Synod  of  Philadelphia  to  President  Clap, 
p.  xcvii. 
XXIX.  Act  for   a    Collection  for  the   College  of  New  Jersey, 
p.  ci. 
XXX.  Action  of  the  Church  of  Scotland  for  the  help  of  the 
German  Reformed  Churches  of  Pennsylvania,  p.  civ. 

XXXI.  The  Plan  of  Union,  1758,  p.  cviii. 

XXXII.  The  Collections  in  Scotland  for  the  poor  and  distressea 

Presbyterian  ministers  in  Pennsylvania,  p.  cxii. 
XXXIII.  Correspondence  between  the   Synod  of  New    York  and 
Philadelphia,  and  the  General  Assembly  of  the  Church 
of  Scotland,  1770,  p.  cxix. 


CHAPTER   I. 

THE   RISE   OF   PRESBYTERIANISM   IN   EUROPE. 

PRESBYTERIANISM  is  a  system  of  church  government 
by  presbyters.  It  is  thereby  distinguished  from  the  other 
systems  of  church  government,  the  papal,  the  prelatical, 
the  consistorial,  and  the  congregational.  In  the  papal 
system,  the  authority  over  the  church  is  in  the  Roman 
Catholic  hierarchy,  culminating  in  the  pope  at  Rome. 
In  the  prelatical  system  the  government  of  the  church 
is  in  the  hands  of  prelates,  or  diocesan  bishops.  This  is 
the  method  of  the  Greek  and  other  Oriental  Churches, 
of  the  Church  of  England,  and  of  her  daughters.  Sev- 
eral varieties  of  this  system  are  found  in  different  lands 
and  in  the  successive  periods  of  history.  The  consistorial 
system  was  adopted  by  the  most  of  the  churches  of  the 
Lutheran  Reformation.  These  churches  were  governed 
by  consistories  appointed  by  the  princes  or  other  civil 
authorities.  The  congregational  system  lodges  the  gov- 
ernment of  the  church  in  the  congregation  itself,  which 
is  composed  of  a  number  of  believers  associated  "byway 
of  a  church  covenant."  This  method  makes  every  con- 
gregation independent  in  its  government ;  the  churches 
are  associated  only  for  advice,  and  co-operation  in  pub- 
lic affairs.  In  the  presbyterian  system  all  ecclesiastical 
authority  is  in  the  body  of  presbyters,  called  by  Christ 
and  ordained  by  presbyters  to  rule  over  the  church. 
These  presbyters  are  associated  for  the  purposes  of  gov- 
ernment in  congregational  Presbyteries,  classical  Presby- 


2  AMERICAN  PRESBYTERIANISM. 

teries,  provincial  Synods,  national  Assemblies,  and  oecu- 
menical Councils.  The  larger  bodies  are  superior  in 
authority  to  the  smaller,  in  an  ascending  grade. 

Presbyterianism  does  not  claim  that  the  presbyters  of 
any  branch  of  the  Church  of  Christ  have  the  exclusive 
authority  over  the  church.  It  recognizes  the  ordained 
presbyters  of  the  congregational  and  consistorial  sys- 
tems. It  recognizes  that  the  pope  and  the  prelates  are 
presbyters,  but  declines  to  recognize  them  as  of  a  higher 
order  than  presbyters.  For  presbyters  are  the  genuine 
bishops  of  the  New  Testament,  and  the  true  apostolic 
succession  is  in  the  presbyters  who  have  been  ordained 
by  the  apostles  and  their  successors  from  the  founda- 
tions of  the  Christian  Church  until  the  present  time. 
This  was  admirably  set  forth  by  the  Provincial  Assem- 
bly of  London  in  1654  : 

"  Ordination  is  an  act  of  office  received  from  Christ,  and  is  not 
Antichristian,  though  executed  by  one  that  is  in  other  things 
Antichristian.  We  do  not  re-baptize  them  that  were  baptized 
by  a  popish  priest,  because  the  power  of  God's  ordinance  depends 
not  on  the  person  that  does  execute  the  same,  but  upon  an  higher 
foundation,  the  institution  of  Christ.  Ministerial  acts  are  not 
vitiated  or  made  null,  though  they  passe  through  the  hands  of 
bad  men  ;  but  stand  good  to  all  intents  and  purposes  to  such  as 
receive  them  aright,  by  vertue  of  their  office  authoritatively  de- 
rived from  the  first  institution.  A  Bishop  in  his  Presbyterial 
capacity  hath  divine  right  to  ordain,  and  therefore  his  ordination 
is  valid,  though  it  be  granted  that  he  is  Antichristian  in  his  Epis- 
copal capacity."  (  The  Divine  Right  of  the  Gospel-Ministry.  Lon- 
don, 1654.     II.,  p.  29.) 

"  We  say  that  ordination  of  ministers  by  ministers  is  no  Romish 
institution,  but  instituted  by  the  Lord  Jesus  himself  long  before 
Antichrist  was  ;  that  our  ministry  is  descended  to  us  from  Christ 
through  the  Apostate  Church  of  Rome,  but  not  from  the  Apostate 
Church  of  Rome."  II.,  p.  33.  "  It  is  certain  that  the  Church  of 
Rome  was  a  true  church  in  the  apostles'  days,  when  the  faith  of  it 
was  spread  throughout  the  world,  and  it  is  as  certain  that  after- 
wards, by  little  and  little,  it  apostatized,  till  at  last  Antichrist  set 


THE  RISE  OF  PRESBTTERIAN1SM  IN  EUROPE.  3 

up  his  throne  in  that  church.  And  yet  still  we  must  distinguish 
between  the  church  and  the  apostasie  of  it ;  between  the  corn 
and  the  tares  that  are  in  it."  II.,  p.  38-  "  When  the  Protestant 
Churches  did  separate  they  did  not  erect  a  new  church,  but  re- 
formed a  corrupt  church.  And,  therefore,  ours  is  called  the 
Protestant  Reformed  Religion."  II.,  p.  40.  "It  hath  pleased 
God  out  of  his  "infinite  wisdom  and  providence  to  continue  the 
two  great  ordinances  of  baptism  and  ordination  sound  for  the 
substantiate  of  them  in  the  Church  of  Rome,  even  in  their  great- 
est apostacy.  We  deny  not  but  they  have  been  exceedingly  be- 
muddled  and  corrupted,  Baptism,  with  very  many  superstitious 
ceremonies,  as  of  oyl,  spittle,  crossings,  etc. ;  Ordination,  with 
giving  power  to  the  party  ordained  to  make  the  body  of  Christ, 
etc.  But  yet  the  substantiate  have  been  preserved.  Children 
were  baptized  with  water  in  the  name  of  the  Father,  the  Son, 
and  Holy  Ghost.  And  the  parties  ordained  had  power  given 
them  to  Preach  the  Word  of  God.  Now  the  Protestant  Religion 
doth  not  teach  us  to  renounce  Baptism  received  in  the  Church 
of  Rome,  neither  is  a  Papist,  when  converted  Protestant,  re-bap- 
tized. Nor  doth  it  teach  us  simply  and  absolutely  to  renounce 
ordination  ;  but  it  deals  with  it  as  the  Jewes  were  to  do  with  a 
captive  maid  when  they  had  a  mind  to  marrie  her.  They  must 
shave  her  head  and  pare  her  nailes  and  put  the  raiment  of  her 
captivity  from  off  her,  and  then  take  her  to  wife.  So  doth  the 
Protestant  Reformed  Religion.  It  distinguished  between  the 
ordinances  of  God  and  the  corruptions  cleaving  unto  the  ordi- 
nances. It  washeth  away  all  the  defilements  and  pollutions  con- 
tracted in  the  Church  of  Rome,  both  from  Baptism  and  Ordina- 
tion, but  it  doth  not  renounce  either  the  one  or  the  other."  II., 
p.  41.  "  Our  ministry  is  derived  to  us  from  Christ  and  his  apos- 
tles by  succession  of  a  ministry  continued  in  the  church  for  1,600 
years.  We  have  (1)  a  lineal  succession  from  Christ  and  his 
Apostles ;  (2)  not  onely  a  lineal  succession,  but  that  which  is 
more,  and  without  which  the  lineal  is  of  no  benefit,  we  have  a 
doctrinal  succession  also."     II.,  p.  45. 

Every  denomination  of  Christians  is  under  some  one 
of  these  systems  of  church  government ;  but  it  is  only 
in  Great  Britain  and  her  colonies  that  the  divisions  of 
Christ's  Church  are  distinguished  by  names  which  indi- 
cate their  church  polity.     This  is  owing  to  the  conflicts 


4  AMERICAN  PRESBYTERIANISM. 

of  British  Christianity  in  the  seventeenth  century.  The 
Reformed  Churches  of  the  continent  of  Europe  and 
their  daughters  in  America  employ  the  Presbyterian 
form  of  government  no  less  than  the  British  Presbyte- 
rian Churches ;  but  they  prefer  the  name  Reformed, 
which  indicates  their  type  of  doctrine.  The  Presbyte- 
rian form  of  government  has  also  been  adopted  by  the 
Methodist  Episcopal  Church  in  the  United  States,  by  the 
Evangelical  Churches  of  Germany,  and  by  other  religious 
bodies,  which  differ  from  the  Presbyterian  Churches  in 
many  important  particulars.  Presbyterian,  under  present 
circumstances,  is  a  very  inadequate  term  to  characterize 
the  Churches  which  bear  the  name ;  for  Presbyterian- 
ism  is  vastly  more  than  a  system  of  church  government : 
it  embraces  distinguishing  features  of  doctrine,  worship, 
and  life. 

There  are  several  phases  of  Presbyterianism,  a  num- 
ber of  different  types  of  the  general  system.  It  is  neces- 
sary to  keep  this  distinctly  in  mind,  for  there  is  a  constant 
tendency  in  particular  types  and  special  phases  to  claim 
exclusive  rights  and  privileges.  It  is  important  to  dis- 
tinguish the  essential  features  of  the  Presbyterian  family 
from  the  peculiarities  which  belong  to  particular  lands 
and  special  denominations  ■  and  parties.  It  is  not  un- 
common, in  the  stress  of  controversy,  to  see  the  merely 
accidental  and  occasional  features  of  an  aggressive  party 
assume  the  place  of  the  essential  features  which  belong 
to  the  whole  family.  There  are  features  which  deter- 
mine all  genuine  Presbyterianism,  and  there  are  types 
which  are  the  complements  of  one  another  as  the  legiti- 
mate children  of  the  Presbyterian  family.  It  is  wrong 
to  disregard  the  unity  in  the  essential  features.  It  is 
also  wrong  to  neglect  the  variety  in  the  several  legiti- 
mate types  of  the  children  of  Presbyterianism. 

Presbyterianism  belongs  to  the  modern  age  of  the 


THE  RISE  OF  PRESBYTERIANISM  IN  EUROPE.  5 

world,  to  the  British  type  of  Protestantism  ;  but  it  is 
not  a  departure  from  the  Christianity  of  the  ancient  and 
mediaeval  Church.  It  is  rather  the  culmination  of  the 
development  of  Christianity  from  the  times  of  the  apos- 
tles until  the  present  day.  It  comprehends  the  genuine 
Christianity  of  all  ages.  It  conserves  all  the  achieve- 
ments of  the  Christian  Church.  It  leads  the  van  of  the 
advancing  host  of  God.  It  makes  steady  progress 
towards  the  realization  of  the  ideal  of  Christianity  in 
the  golden  age  of  the  Messiah. 

I. — PRESBYTERIANISM   AND    CHRISTIANITY. 

Presbyterian  ism  is  pre-eminently  Christian.  It  main- 
tains that  all  religion,  doctrines,  and  morals  should  be 
rooted  in  the  Christianity  of  Christ  and  his  apostles. 
It  is  not  sufficient  that,  with  the  Roman  Catholic,  there 
should  be  an  appeal  to  the  authority  of  the  Church  of 
Rome.  The  authority  of  the  ante-Nicene  Church  is  not 
decisive  to  the  Presbyterian  as  it  is  to  the  Anglo-Catholic. 
The  Presbyterian  presses  back,  with  the  Reformers,  to 
Christ  and  the  New  Testament  for  the  only  infallible 
authority  for  doctrine  and  practice. 

The  Presbyterian  does  not  lack  the  historic  spirit,  but 
he  is  suspicious  of  tradition,  and  critical  in  his  attitude 
towards  traditional  usages.  He  insists  that  every  gen- 
uine Christian  doctrine  and  usage  must  find  its  historic 
origin  and  authority  in  the  words  of  Christ  and  his  apos- 
tles. He  recognizes  the  office  of  the  Church  in  Christian 
History  to  appropriate  the  Christianity  of  Christ  in  her 
life  and  experience,  as  she  grows  in  grace  under  the 
guidance  of  the  Holy  Spirit.  But  he  also  recognizes  that 
the  Church  has  not  been  faithful  to  the  ideal, — has  not 
been  normal  in  her  development ;  that  there  has  been  a 
mixture  of  good  and  evil ;  that  there  has  been  growth  in 
grace,  but  that  there  have  also  been  unfaithfulness,  per- 


6  AMERICAN  PRESBYTERIANISM. 

versity,  and  apostasy.  It  is  necessary,  therefore,  to  dis- 
criminate between  the  work  of  the  Spirit  in  the  Church 
and  the  work  of  the  flesh  ;  between  genuine  historical 
Christianity  and  spurious  traditional  Christianity ;  be- 
tween the  real  achievements  of  the  Church  and  the  cor- 
ruptions into  which  she  has  been  seduced. 

The  Scriptures  are,  and  ever  must  remain,  the  touch- 
stone and  infallible  test  of  the  Church,  the  norm  of  its 
legitimate  development,  the  line  of  the  Great  Architect 
for  the  erection  of  its  structure.  The  Church  is  not  the 
master  over  the  Scriptures,  but  the  Scriptures  give  the 
law  to  the  Church.  Presbyterianism  does  not  recognize 
the  authority  of  the  Church  to  define  infallibly  what 
is  Scripture  or  what  is  the  teaching  of  Scripture.  It 
declines  to  concede  to  the  Church  such  a  right  to  make 
the  canon  or  to  interpret  it.  The  Scriptures  contain  in 
themselves  the  assurance  of  their  own  canonicity.  The 
Scriptures  bear  with  them  their  infallible  interpretation. 
John  Wiclif  said  that  "  the  Holy  Spirit  teacheth  us  the 
sense  of  Scripture  as  Christ  opened  the  Scripture  to  his 
apostles."  This  became  the  characteristic  doctrine  of 
Tyndale,  Hooper,  Knox,  Cartwright,  and  of  the  Puritan 
type  of  Protestantism,  and  it  received  symbolic  expres- 
sion in  the  Westminster  Confession.*  The  Presbyterian 
churches  in  their  creeds  define  the  canon,  and  interpret 
the  Scriptures  in  decisions  as  to  questions  of  faith,  order, 
and  practice ;  but  at  the  same  time  they  recognize  that 
they  themselves  may  be  in  error  even  in  these  defini- 
tions. 

"All  Synods  or  Councils  since  the  apostles'  times,  whether 
general  or  particular,  may  err,  and  many  have  erred ;  therefore 
they  are  not  to  be  made  the  rule  of  faith  or  practice,  but  to  be 
used  as  a  help  in  both."     (  Westminster  Confession,  xxxi.  2,  3.) 

"  The  Holy  Scriptures  of  the  Old  and  New  Testament  are  the 


*  Westminster  Confession ,  i.  4-10. 


THE  RISE  OF  PRESBYTERIANISM  IN  EUROPE.  f 

Word  of  God,  the  only  rule  of  faith  and  obedience."    {West- 
minster Larger  Catechism,  question  iii.) 

The  Presbyterian  churches  exalt  the  Scriptures  above 
the  Church,  and  urge  that  Christian  men  and  Christian 
assemblies  should  wait  upon  God  and  listen  for  the  voice 
of  his  Spirit  speaking  infallibly  in  his  Word. 

Presbyterianism  thus  firmly  plants  itself  on  the  rock 
of  ages,  the  original  Christianity  of  Christ.  At  the  same 
time  it  guards  itself  from  Mysticism  and  every  form  of 
Anabaptism.  It  declines  to  break  with  historical  Chris- 
tianity. It  declines  to  seek  new  revelations  of  the  Spirit. 
The  Spirit  of  God  interprets  to  the  Church  not  a  new 
Christianity,  but  the  Christianity  of  Christ.  The  Spirit 
of  God  interprets  the  Word  of  God,  the  charter  of  the 
Church  in  all  ages,  and  does  not  give  new  revelations, 
either  in  the  form  of  additions  to  the  Word,  or  of  modi- 
fications of  the  Word.  The  Holy  Spirit  has  been  the 
guide  of  the  Church  in  all  ages,  and  will  guide  the  Church 
to  the  end  of  the  world,  giving  it  the  ability  to  appro- 
priate in  its  life  and  character  in  greater  fulness  and  rich- 
ness the  Christianity  of  the  New  Testament.  The  Spirit 
of  God  holds  the  Word  of  God  before  the  eyes  of  the 
Christian  world,  that  it  may  see  therein  how  far  it  has 
grown  in  grace,  and  how  far  it  has  declined  into  sin 
and  error,  and  how  sadly  it  has  failed  of  its  high  calling 
in  Christ  Jesus.  Presbyterianism  applies  this  test  to  all 
Christian  history,  and  recognizes  through  all  time  the 
work  of  the  Holy  Spirit  in  the  progress  of  the  Church  in 
the  normal  development  of  Christianity.  At  the  same 
time  it  declines  to  compromise  itself  with  the  corrup- 
tions of  the  ancient  and  mediaeval  Church  in  faith  and 
in  practice. 

Christ  is  the  enthroned  king  and  saviour  of  the  Church, 
the  sole  source  of  its  gifts  and  graces,  and  the  arbiter  of 
its  destinies.     It  has  been  the  peculiar  office  of  Presby- 


g  AMERICAN  PRESBYTERIANISM. 

terianism  to  contend  in  a  life  and  death  struggle  for  the 
crown  rights  of  Jesus  Christ.  The  Church  is  the  king- 
dom of  Jesus  Christ. 

"Christ  hath  given  the  ministry,  oracles,  and  ordinances  of 
God  for  the  gathering  and  perfect:ng  of  the  saints  in  this  life  to 
the  end  of  the  world ;  and  doth  by  his  own  presence  and  Spirit, 

according  to  his  promise,  make  them  effectual  thereunto 

There  is  no  other  head  of  the  Church  but  the  Lord  Jesus  Christ." 
(  Westmi?ister  Confession,  xxv.  3,  6.) 

Thus  Presbyterianism  exalts  the  Christianity  of  Jesus 
Christ  above  the  Christianity  of  the  ancient  and  the  me- 
diaeval Church  as  the  ultimate,  the  real  Christianity ;  as 
the  model  after  which  all  historical  Christianity  is  to  be 
reformed,  and  to  which  it  is  to  be  assimilated.  It  en- 
thrones Christ  above  Christianity  as  the  only  king  and 
saviour.  If  the  Presbyterian  Church  is  not  the  most 
Christian  of  all  the  Churches  of  Christendom,  it  is  not 
the  fault  of  its  theory,  but  of  its  practice.  It  has  the  true 
apostolic  succession  in  striving  after  the  apostolic  faith 
in  its  purity,  integrity,  and  fulness. 

Presbyterianism  represents  a  real,  a  living  Christianity. 
It  did  not  battle  for  the  crown  rights  of  Christ  and  then 
restrict  them  by  General  Assembly  and  Presbytery.  It 
did  not  dethrone  the  Roman  pontiff  and  the  prelates 
of  Great  Britain  in  order  to  enthrone  Presbytery  in  their 
place.  If  there  was  room  for  the  complaint  that  Presby- 
ter was  "  priest  writ  large,"  it  was  a  fault  in  the  practice  of 
Presbyterianism,  and  not  in  its  theory.  Ecclesiasticism 
appears  in  the  history  of  Presbyterianism,  but  it  is  alien 
to  its  spirit  and  its  principles.  True  Presbyterianism  is 
a  living  organism  looking  to  the  enthroned  Christ  as 
king,  and  waiting  on  his  royal  word.  True  Presbyterian- 
ism is  an  organism  of  divine  grace  under  the  guidance 
and  efficacious  working  of  the  Spirit  of  God. 

There  may  be  the  outward  forms  of  Presbyterianism 


THE  RISE  OF  PRESBYTERIANISM  IN  EUROPE.  9 

without  the  Presbyterian  spirit.  There  may  be  Presby- 
terian doctrines  without  Presbyterian  principles.  There 
may  be  Presbyterian  forms  of  worship  without  Presby- 
terian life  and  piety.  There  is  ground  in  some  quarters 
for  the  complaint  that  Presbyterianism  needs  to  be  Chris- 
tianized. We  would  rather  say  that  a  formal  Presby- 
terianism needs  quickening  by  the  Spirit  of  God,  that 
it  may  be  a  real  Presbyterianism.  Ecclesiasticism  and 
scholasticism  have  in  some  places  taken  away  its  liberty, 
its  freshness,  its  spontaneity  and  energy,  and  have  threat- 
ened its  life.  Presbyterianism  is  casting  off  this  scholas- 
ticism and  ecclesiasticism  in  order  to  a  clearer  appre- 
hension of  its  own  essential  principles,  and  to  a  better 
realization  of  its  real  spirit  in  an  aggressive  and  progress- 
ive Christianity. 

Presbyterianism  has  been  too  often  represented  by 
spurious  types  which  were  not  born  of  Presbyterianism, 
but  were  the  children  of  Anabaptism.  The  Presbyterian 
principle  recognizes  the  supremacy  of  the  Holy  Spirit  in 
the  Scriptures,  but  declines  to  imprison  his  divine  energy 
in  its  external  form  and  letter.  Presbyterianism  did  not 
reject  the  authority  of  the  papal  church  and  the  prelat- 
ical  church,  in  order  to  establish  the  authority  of  a 
Presbyterian  church.  It  did  not  make  the  Bible  supreme  \ 
as  a  book,  but  as  the  living  word  of  the  living  God.  It  \ 
did  not  bind  itself  to  a  written  book,  but  to  the  Holy  • 
Spirit,  who  uses  the  Bible  (written  or  spoken)  as  a  means 
of  grace.  Presbyterianism  recognizes  the  enthroned 
Christ  as  the  source  of  Christianity  to  every  age.  The 
Word  of  God  is  the  "  sceptre  of  his  kingdom,"  and  divinely 
called  presbyters  are  his  officers,  commissioned  to  gov- 
ern the  Church  with  his  authority  and  in  his  fear. 

It  never  was  a  legitimate  Presbyterian  principle  to 
confine  worship,  doctrine,  and  practice  to  the  express 
command  of  Scripture.    It  was  a  perversion  of  the  Prcs- 


10  AMERICAN  PRESBTTERIANISM. 

byterian  principle  which  required  a  "  Thus  saith  the 
Lord  "  for  every  precept  and  every  practice.  This  was 
a  mark  of  the  separating  Anabaptists  and  Brownists,  and 
not  of  the  Presbyterians.  Presbyterians  follow  not  only 
what  is  "  expressly  set  down  in  Scripture,"  but  also  what 
"  by  good  and  necessary  consequence  may  be  deduced 
from  Scripture."  The  teachings  of  Scripture  are  far- 
reaching  and  vastly  comprehensive : 

"We  acknowledge  the  inward  illumination  of  the  Spirit  of 
God  to  be  necessary  for  the  saving  understanding  of  such  things 
as  are  revealed  in  the  Word ;  and  there  are  some  circumstances 
concerning  the  worship  of  God  and  government  of  the  Church, 
common  to  human  actions  and  societies,  which  are  to  be  ordered 
by  the  light  of  nature  and  Christian  prudence,  according  to  the 
general  rules  of  the  Word,  which  are  always  to  be  observed." 
(  Westminster  Confession,  I.,  6.) 

The  Holy  Spirit  guides  in  the  application  of  the  prin- 
ciples of  Scripture  to  all  the  circumstances  of  Christi- 
anity in  the  successive  ages  of  the  Church.  The  light 
of  nature  and  Christian  prudence  do  not  conflict  with 
the  teaching  of  Scripture,  but  take  their  place  in  subor- 
dination to  the  voice  of  the  Spirit  in  the  Scripture,  and 
co-operate  for  the  establishment  of  Christianity  in  the 
world.  Those  who  refuse  to  recognize  the  use  of  the 
light  of  nature  and  Christian  prudence  in  the  circum- 
stantials of  religion,  and  restrict  Presbyterian  order  and 
worship  and  life  to  the  express  words  of  Scripture,  have 
abandoned  Presbyterian  principles,  and  have  gone  over 
to  the  side  of  the  separating  Anabaptists  and  Brown- 
ists of  the  seventeenth  century. 

The  Holy  Spirit  interprets  the  Scripture  to  the  be- 
liever, and  especially  to  the  divinely  called  presbyters 
of  the  Church.  He  turns  the  light  of  the  Scriptures 
upon  every  circumstance  with  interpreting  application. 
It  is  not  the  external  letter  of  the  Scripture,  but  the  in- 


THE  RISE  OF  PRESBYTERIANISM  IN  EUROPE.  -Q 

st ruction  which  pervades  it;  and  it  is  not  so  much  the 
instruction  itself  as  the  distribution  of  that  instruction 
by  the  Holy  Spirit,  and  his  appropriate  application  of  it 
to  every  time,  place,  and  circumstance. 

Presbyterianism  is  a  religious  system  which  is  animate 
with  the  influences  of  the  Divine  Spirit.  Christ  is  pres- 
ent in  it  as  its  enthroned  Sovereign  and  Saviour.  It  is 
a  real  Christianity  which  rejects  everything  that  is  not  a 
product  of  the  Christianity  of  Jesus  Christ.  It  appro- 
priates everything  in  every  age  of  the  Church  which 
bears  the  impress  of  Christ  and  which  represents  the 
power  of  his  Spirit. 

II. — PRESBYTERIANISM  AND   CATHOLICITY. 

The  term  Catholic  indicates  the  common  features  of 
Christianity — those  characteristics  of  the  religion  of  Jesus 
Christ  which  are  to  be  found  semper  ubique  et  ab  omnibus. 
This  universality  is  not  absolute  ;  for  there  are  those 
who  bear  the  Christian  name  who  are  not  Christians  at 
all.  It  is  a  general  and  relative  universality — wherever 
the  true  religion  of  Jesus  Christ  is  found,  whenever 
Christianity  as  such  exists,  and  in  all  real  Christians. 

The  Christian  Church,  from  the  earliest  times,  has 
been  troubled  by  error,  heresy,  and  spurious  forms  of 
Christianity.  Some  of  these  are  essential,  and  destroy 
the  marks  of  the  true  Church  ;  others  are  unessential, 
and  indicate  more  or  less  important  variations  from  the 
true  doctrine  and  practice.  We  must  distinguish  be- 
tween orthodoxy  and  catholicity.  Orthodoxy  represents 
the  whole  sphere  of  Christian  doctrine  ;  catholicity  rep- 
resents only  the  common  features  of  Christianity.  The 
Presbyterian  Churches  are  in  this  respect  pre-eminently 
catholic.  They  adhere  to  all  the  doctrinal  achievements 
of  the  ancient  Church — the  catholic  doctrines  of  the 
Trinity,  the  Person  of  Christ,  and  the  office  of  the  Holy 


12  AMERICAN  PRESBYTERIANISM. 

Spirit.  They  do  not  adopt  the  peculiarities  of  the  Greek 
or  the  Roman  or  any  other  branch  of  the  Christian 
Church,  whether  in  doctrine  or  practice :  for  these  pecu- 
liarities are  not  catholic.  Presbyterianism  is  truest  to 
catholicity  in  that  it  insists  upon  those  things  which  are 
truly  catholic,  and  declines  to  mingle  with  them  other 
things  which  are  not  catholic. 

The  claims  of  the  Greek  Church  to  be  catholic  in 
those  features  which  distinguish  it  from  the  Roman 
Church,  rob  catholicity  of  its  meaning.  The  claims  of 
the  Roman  Church  to  be  catholic  in  those  features  which 
separate  it  from  the  Greek  and  Oriental  and  Protestant 
Churches,  can  be  maintained  only  by  forging  a  spurious 
catholicity.  When  catholicity  is  extended  so  as  to  cover 
not  only  the  great  Christian  Creeds  and  Councils,  but  also 
the  great  body  of  the  Christian  Fathers,  it  is  found  nec- 
essary to  limit  these  Fathers  to  those  who  were  ortho- 
dox, and  so  confound  catholicity  with  orthodoxy.  It  is 
also  necessary  to  explain  these  Fathers  in  an  unnatural 
sense,  and  so  do  violence  to  the  principles  of  interpreta- 
tion. A  consensus  can  be  obtained  only  by  a  falsifica- 
tion of  Christian  history.  The  claims  of  the  Anglo- 
Catholic  party  in  the  Church  of  England  to  a  peculiar 
catholicity  are  so  specious  that  they  are  hardly  worthy 
of  consideration.  There  is  no  propriety  in  limiting  the 
catholic  consensus  to  the  Ante-Nicene  Church,  and  such 
a  consensus  can  be  obtained  only  by  false  methods  of 
interpretation.  It  is  necessary,  therefore,  to  distinguish 
between  the  spurious  catholicity  of  the  Greek  and  Ro- 
man Churches  and  the  Anglo-Catholic  party  on  the  one 
hand,  and  the  genuine  catholicity  of  Protestantism,  and 
especially  of  Presbyterianism,  on  the  other.  Presbyte- 
rianism limits  catholicity  to  the  truly  catholic  features 
of  the  Church  of  Christ,  which  are  found  alike  in  the  . 
Greek  and  Roman  and  Protestant  branches  of  Christen- 


THE  RISE  OF  PRESBYIERIANISM  IN  EUROPE.  |3 

dom.  It  does  not  claim  catholicity  for  its  distinctive 
features.  It  is  faithful  to  the  ideal  of  catholicity,  and 
therefore  is  in  the  highest  and  best  sense  catholic. 

Presbyterianism  does  not,  however,  ascribe  to  catho- 
licity independent  authority.  It  does  not  recognize  the 
Creeds  and  Councils  of  the  ancient  Church  because  they 
are  ancient,  or  because  they  are  oecumenical  and  catholic. 
It  sees  in  these  catholic  features  of  the  Church  the  fea- 
tures of  Christ  and  his  Christianity.  It  sees  in  the  an- 
cient affirmations  of  doctrine,  reaffirmations  of  the  teach- 
ings of  Christ  and  his  apostles  in  forms  suited  to  the 
issues  of  the  times,  to  resist  and  overcome  the  anti- 
Christian  heresies  which  troubled  the  ancient  Church. 
It  recognizes  them  because  they  were  legitimate  prod- 
ucts of  Christianity,  not  because  they  were  the  opinions 
of  the  Fathers  or  the  Councils.  It  follows  the  Councils 
because  they  followed  Christ.  It  honors  Athanasius  be- 
cause Athanasius  honored  Christ. 

But  Presbyterianism  declines  to  follow  even  Athana- 
sius into  error.  It  discriminates  between  his  catholic 
doctrines  and  practices  and  his  individual  peculiarities, 
which  do  not  represent  genuine  Christianity.  It  elimi- 
nates the  historical  Christianity  of  the  Fathers,  which 
was  truly  catholic,  from  the  local  and  circumstantial 
singularities  and  errors,  which  spring  from  the  carnal 
nature  of  the  best  of  men,  and  from  the  worldliness  of 
the  purest  of  churches.  It  declines  to  ascribe  inspiration 
to  the  Fathers,  so  as  to  make  them  the  equal  of  the 
apostles  and  prophets.  It  refuses  to  force  unnatural 
meanings  upon  the  statements  of  the  Fathers,  in  order 
to  remove  inadequacy  and  error.  It  recognizes  that  the 
Fathers  were  guided  by  the  Holy  Spirit  in  the  decision  of 
the  great  questions  given  them  to  solve  for  the  Church  of 
all  ages,  but  that  they  were  left  to  themselves,  to  their  hu- 
man wisdom  and  the  light  of  nature,  in  all  other  matters. 


14-  AMERICAN  PRESBYTERIAN1SM. 

Presbyterianism  is  pre-eminently  catholic,  because  it 
presents  all  the  genuine  features  of  catholicity,  and  de- 
clines to  recognize  anything  as  catholic  which  is  uncath- 
olic.  The  Roman  and  Greek  Churches  and  the  Anglo- 
Catholic  party  are  not  so  catholic,  because  they  make 
uncatholic  opinions  and  practices  the  tests  of  catholicity. 

"  The  catholic  or  universal  Church,  which  is  invisible,  consists 
of  the  whole  number  of  the  elect,  that  have  been,  are,  or  shall  be 
gathered  into  one,  under  Christ,  the  Head  thereof ;  and  is  the 
spouse,  the  body,  the  fulness  of  him  that  filleth  all  in  all.  The 
visible  Church,  which  is  also  catholic  or  universal  under  the 
Gospel  (not  confined  to  one  nation  as  before,  under  the  law), 
consists  of  all  those  throughout  the  world  that  profess  the  true 
religion,  together  with  their  children  ;  and  is  the  kingdom  of  the 
Lord  Jesus  Christ,  the  house  and  family  of  God,  out  of  which 

there  is  no  ordinary  possibility  of  salvation This  catholic 

Church  hath  been  sometimes  more,  sometimes  less,  visible. 
And  particular  churches,  which  are  members  thereof,  are  more 
or  less  pure,  according  as  the  doctrine  of  the  Gospel  is  taught 
and  embraced,  ordinances  administered,  and  public  worship  per- 
formed more  or  less  purely  in  them.  The  purest  churches  under 
heaven  are  subject  both  to  mixture  and  error :  and  some  have  so 
degenerated  as  to  become  no  churches  of  Christ,  but  synagogues 
of  Satan.  Nevertheless,  there  shall  always  be  a  Church  on  earth 
to  worship  God  according  to  his  will."  (  Westminster  Confession, 
xxv.  i,  2,  4,  and  5). 

III. — PRESBYTERIANISM   AND   ORTHODOXY. 

Orthodoxy  is  right  thinking  about  the  Christian  re- 
ligion. It  is  a  broader  term  than  Catholicity.  There  is 
a  gradation  in  Christian  doctrine.  The  development  of 
doctrine  in  the  ancient  Church  was  essential  to  the  be- 
ing of  the  Church  of  Christ.  This  was  the  first  stage  of 
the  structure  of  Christianity  upon  which  everything  de- 
pends. The  doctrinal  development  of  the  Latin  Church 
was  the  second  stage  in  the  advancement  of  Christen- 
dom.    But  this  stage  was  not  achieved  by  the  Eastern 


THE  RISE  OF  PRESBYTERIANISM  IN  EUROFE.  15 

Churches.  It  was  the  special  task  of  the  Western  Church. 
The  achievements  in  doctrine  of  this  second  stage  of 
Christianity  cannot  be  regarded  as  catholic  without  ex- 
cluding the  Greek  and  Oriental  Churches  from  Christi- 
anity. They  are,  however,  the  tests  of  orthodoxy,  and 
are  essential  to  the  well-being  of  the  Church  when  the 
issue  has  been  fairly  joined  on  the  burning  questions  of 
Latin  Christianity.  The  Greek  and  Oriental  Churches 
represent  an  immature  Christianity ;  but  they  are  cath- 
olic. They  bear  the  traits  of  Christianity ;  but  they  are 
not  orthodox. 

The  doctrinal  achievements  of  the  Latin  Church  were 
the  Augustinian  doctrines  of  sin  and  of  grace  over  against 
Pelagianism,  and  Anselm's  doctrine  of  the  Atonement. 
Presbyterianism  is  in  these  respects  pre-eminently  or- 
thodox. It  is  the  heir  of  all  the  doctrinal  decisions  of 
the  Christian  Church ;  but  the  doctrinal  achievements  of 
Latin  Christianity  are  peculiarly  its  inheritance. 

The  Augustinian  doctrines  of  sin  and  grace  were  aban- 
doned by  that  section  of  the  Western  Church  which 
declined  to  be  reformed, — the  Reformers  were  Augus- 
tinian :  the  contra-Reformation  was  semi-Pelagian.  The 
Anselmic  doctrine  of  the  Atonement  was  abandoned  by 
the  unreformed  Church  of  Rome  for  the  weaker  views 
of  Thomas  Aquinas  and  Duns  Scotus ;  but  the  Reform- 
ers were  faithful  to  the  doctrine  of  Anselm.  The  unre- 
formed Roman  Catholic  Church  declined  into  hetero- 
doxy; the  Protestant  Reformers  maintained  their  ortho- 
doxy, and  built  the  Protestant  Churches  of  Northern  Eu- 
rope on  the  doctrinal  basis  of  Augustine  and  Anselm. 

The  Lutheran  branch  of  the  Reformation  emphasized 
the  Augustinian  doctrine  of  sin  ;  the  Reformed  the  Au- 
gustinian doctrine  of  grace.  Luther  was  himself  faithful 
to  the  Augustinian  doctrine  of  grace,  but  the  Lutherans 
generally  declined  from  it  into  weaker  views,  owing  to 


1G  AMERICAN  PRESBYTERIANISM. 

their  inadequate  conception  of  the  means  of  grace.  The 
Reformed  Church  maintained  the  purest  Augustinian- 
ism,  and  advanced  the  doctrine  of  the  divine  grace  to 
a  better  definition  under  the  guidance  of  the  masterly 
Calvin.  This  brought  about  a  conflict  between  Calvin- 
ists  and  Arminians.  The  Arminians  reacted  towards 
semi-Pelagianism  ;  but  the  Calvinists  gave  Augustinian- 
ism  a  purer  expression  and  a  nobler  form.  The  Presby- 
terian Churches  of  Great  Britain  were  pre-eminently  Cal- 
vinistic.  All  the  Reformers  were  faithful  to  the  An- 
selmic  doctrine  of  the  Atonement ;  but  they  improved  it 
in  its  application  to  man  in  accordance  with  the  peculiar 
problems  given  them  to  solve  over  against  Socinianism 
and  Romanism.  The  Presbyterians  of  Great  Britain 
were  in  entire  accord  with  these  Reformers.  They  stere- 
otyped these  doctrines  in  the  Westminster  symbols,  which 
still  remain  as  the  tests  of  orthodoxy  throughout  the 
Presbyterian  world. 

The  Roman  Catholic  Church  set  up  other  tests  of  or- 
thodoxy, and  claimed  submission  to  its  authority  as  the 
supreme  orthodoxy.  But  there  is  no  such  consensus 
and  harmony  in  the  Latin  Church  as  these  doctrines  and 
practices  would  require  to  make  them  orthodox.  They 
are  not  the  legitimate  development  of  the  Catholic  doc- 
trines of  the  ancient  Church.  Still  less  can  they  be  traced 
to  the  Christianity  of  Christ  and  his  apostles.  On  the 
other  hand  they  bear  their  condemnation  as  heterodox 
on  their  face,  in  that  they  involved  the  papal  section  of 
the  Western  Church  in  an  apostasy  from  the  great  doc- 
trines of  Latin  Christianity  which  had  been  achieved 
under  the  leadership  of  Augustine  and  Anselm. 

It  was  the  radical  error  of  the  Papacy  that  it  raised 
the  papal  organization  of  the  Church  into  the  place  of 
the  Christianity  of  the  apostles, — it  installed  the  pope 
on  the  throne  of  Jesus  Christ.    It  emphasized  the  means 


THE  RISE  OF  PRESBYTERIANISM  IN  EUROPE.  If 

of  grace  to  the  detriment  of  the  Augustinian  doctrine  of 
the  divine  grace  itself.  It  confined  the  divine  grace  to 
the  magical  operations  of  the  sacraments  in  the  hands  of 
the  priesthood.  It  contemplated  sin  in  its  relation  to  the 
Church,  and  overlooked  its  enormity  in  the  eyes  of  God. 
It  made  sin  and  holiness  a  system  of  debit  and  credit, — 
God's  house  a  house  of  merchandise, — a  den  of  thieves. 
It  undermined  the  Anselmic  doctrine  of  the  atonement 
in  its  sacrifice  of  the  altar.  It  destroyed  the  one  offer- 
ing on  the  heavenly  altar  by  the  continual  sacrifice  on 
the  multitudinous  altars  of  the  Church.  It  stripped  the 
Saviour  of  his  unique  priesthood  by  making  the  ministers 
of  the  Church  into  a  priesthood  of  many  grades,  with 
every  variety  of  imperfection  and  sin.  It  took  away  the 
essential  worth  of  the  offering  of  Christ  by  estimating  it 
according  to  material  substances,  transubstantiated  by 
magical  rites  of  a  priesthood.  These  and  other  asso- 
ciated doctrines  and  practices  of  the  Papacy  were  not 
only  deflections  from  orthodoxy  in  an  abnormal  line  of 
doctrinal  development ;  but  they  were  rather  heresies  of 
so  great  enormity  that  they  undermined  and  destroyed 
the  doctrinal  structure  of  the  Latin  Church.  They  threw 
away  the  achievements  of  Augustine  and  Anselm.  They 
tore  down  the  structure  of  Christian  doctrine  which 
Latin  Christianity  had  built  upon  the  catholic  doctrines 
of  the  ancient  Church.  They  substituted  for  them  a 
structure  of  abominations  which  was  essentially  anti- 
Christian.  The  Roman  Catholic  Church  is  catholic  be- 
cause it  retains  the  catholicity  of  the  early  Church ;  but 
it  mingles  this  catholicity  with  anti-Christian  doctrines 
and  practices  which  find  their  only  consistency  in  the 
papal  system,  which  is  rightly  regarded  by  Presbyterians 
as  a  phase  of  Anti-Christ.* 


*  Westminster  Confession^  xxv.  6. 

2 


1%  AMERICAN  PRESBYTERIANISM. 

The  morning  star  of  the  Reformation,  John  Wiclif, 
the  greatest  divine  of  the  late  middle  age,  saw  this  rad- 
ical error  of  the  Papal  Antichrist,  and  presented  the 
remedy  in  the  doctrine  of  the  supremacy  of  the  Scrip- 
tures— of  the  voice  of  the  Holy  Spirit  teaching  the 
Church  through  the  Scriptures.  But  this  truly  Christian 
doctrine  of  Wiclif,  which  ought  to  have  completed  the 
doctrinal  achievements  of  the  Latin  Church  and  crowned 
the  doctrines  of  Augustine  and  Anselm,  was  rejected  by 
the  Papacy.  It  would  have  saved  the  orthodox  doc- 
trines of  the  Western  Church  from  deterioration.  It 
would  have  compacted  them  into  a  solid  mass  to  serve  as 
a  platform  for  the  modern  age  of  the  world  ;  but  it  would 
have  destroyed  the  Roman  hierarchy.  It  was  accord- 
ingly declared  perilous  to  the  Church,  and  the  apostasy 
and  heterodoxy  became  complete. 

The  Reformers  were  the  truly  orthodox  divines  who 
carried  on  the  work  of  the  middle  ages  to  greater 
achievements.  The  Reformers  overthrew  Roman  errors 
because  they  recognized  the  entire  orthodox  system  of 
Latin  Christianity.  They  not  only  urged  the  Augustin- 
ian  doctrines  of  sin  and  of  grace,  and  the  Anselmic  doc- 
trine of  the  Atonement,  but  still  further  they  combined 
these  with  Wiclifs  doctrine  of  the  supremacy  of  the 
Scriptures  ;  and  thus  they  were  prepared  by  the  catholic 
doctrines  of  the  Ancient  Church  and  the  orthodox  doc- 
trines of  the  Western  Church,  to  advance  to  the  peculiar 
problems  of  the  modern  world. 

Presbyterianism  is  orthodox  because  it  is  in  entire  ac- 
cord with  these  doctrines  of  Augustine,  Anselm,  and 
Wiclif.  It  is  more  in  accordance  with  all  of  these  doc- 
trines than  is  any  other  section  of  Christendom.  It 
gives  them  all  their  appropriate  place  and  significance 
with  greater  fidelity  than  does  any  other  division  of 
Protestantism. 


THE  RISE  OF  PRESBYTERIANISM  IN  EUROPE.  19 


IV. — PRESBYTERIANISM   AND    PROTESTANTISM. 

Protestantism  is  the  Germanic  branch  of  Christendom. 
It  represents  the  doctrinal  achievements  of  the  modern 
age  of  the  world.  Its  name  indicates  its  negative  work, 
namely  :  to  protest  against  Roman  Catholic  heterodoxy, 
and  maintain  Christian  orthodoxy.  Protestantism  is 
truly  Christian,  catholic,  and  orthodox,  because  it  ad- 
heres to  all  the  doctrinal  attainments  of  the  Church  of 
Christ  in  all  ages.  It  threw  aside  the  rubbish  of  the 
papal  system,  but  piously  preserved  the  great  stones  of 
Christian  doctrine  placed  in  true  position  in  the  struc- 
ture of  Christianity  by  those  master-builders,  Augustine, 
Anselm,  and  Wiclif.  But  the  work  of  Protestantism  was 
also  a  positive  work.  It  was  the  work  of  the  Germanic 
race  to  carry  the  development  of  Christianity  to  greater 
heights  and  grander  achievements.  The  Ancient  Church 
defined  the  doctrines  of  God,  the  Trinity,  the  person  of 
Christ,  and  the  office  of  the  Holy  Spirit,  as  the  marks  of 
catholicity.  The  Latin  Church  gave  birth  to  three 
great  chieftains,  who  raised  the  banners  of  orthodoxy 
upon  which  were  inscribed  for  all  time  the  doctrines  of 
sin  and  of  grace,  of  the  atonement,  and  of  the  authority  of 
the  Scriptures.  But  it  remained  for  the  modern  age  of 
the  world  and  the  Germanic  Church,  for  Luther,  Zwingli, 
and  Tyndale,  to  give  a  thorough  consideration  to  the  appli- 
cation of  the  divine  grace,  of  the  atonement  of  Christ,  and 
of  the  Word  of  God  to  the  individual  and  to  the  Church. 
The  discussion  of  these  doctrines  was  occasioned  by  erro- 
neous views  which  had  arisen  in  the  Church  respecting 
the  means  of  grace  involving  an  abandonment  of  the 
Augustinian  and  Anselmic  doctrines,  and  an  ignoring  of 
the  principle  of  Wiclif.  The  whole  body  of  Reformers 
with  one  accord  rejected  the  errors  of  Rome  and  used 


20  AMERICAN  PRESBYTERIANISM. 

the  orthodox  doctrines  of  the  middle  age  as  a  basis  for 
a  higher  structure  of  Christian  doctrine. 

The  first  of  the  doctrinal  achievements  of  Protestant- 
ism was  the  distinction  of  justification  from  sanctifica- 
tion,  and  the  apprehension  that  justification  is  by  faith 
only.  The  Church  was  now  conceived  as  a  body  of  be- 
lievers, in  personal  union  with  Christ  by  faith.  This 
Pauline  doctrine  was  appropriated  by  Luther  with  such 
intensity  of  conviction  and  such  clearness  of  vision  as  to 
its  infinite  significance  that  it  became  to  the  Reforma- 
tion like  a  new  revelation  from  God.  Faith  only  was  the 
banner  erected  at  Wittenberg  about  which  the  nations 
of  Northern  Europe  rallied.  Luther  was  brought  to 
this  conception  by  falling  back  upon  the  Augustinian 
doctrine  of  sin  and  the  Anselmic  doctrine  of  Christ's 
satisfaction  for  sin,  which  in  their  entire  appropriation 
involved  justification  by  faith  only.  They  excluded 
satisfaction  by  human  works.  They  rendered  impossi- 
ble the  removal  of  sins  by  merely  external  and  magical 
remedies.  Faith  is  the  sole  appropriating  means  of 
justification.  It  is  a  vital  tie  which  binds  the  Christian 
to  his  Saviour.  Justification  is  an  immediate  act  of 
God  and  not  a  process.  Faith  is  an  immediate  act  of 
man  and  not  a  work.  Justification  and  faith  are  com- 
bined in  the  satisfaction  for  sin  by  the  sufferings  of 
Christ  and  his  justifying  righteousness. 

The  Swiss  Reformation  adopted  this  same  principle, 
only  it  did  not  lay  so  much  stress  upon  it  as  upon  the 
second  principle,  salvation  by  grace  alone.  This  brought 
about  a  difference  between  the  Germans  and  Swiss  in 
the  article  of  faith.  Lutherans  made  assurance  of  the 
essence  of  faith,  but  Calvinists  distinguished  between 
simple  justifying  faith  and  the  assurance  of  faith  which 
is  the  result  of  growth  in  grace.  The  Lutherans  were 
ever  afraid  of  the  doctrine  of  good  works,  lest  it  should 


THE  RISE  OF  PRESBYTERIANISM  IN  EUROPE.  21 

undermine  the  doctrine  of  justification  by  faith  only; 
but  the  Calvinists  insisted  upon  evangelical  obedience  in 
connection  with  their  doctrine  of  growth  in  faith.  The 
Presbyterians  agreed  with  the  Calvinists  here,  only  they 
improved  the  doctrine  of  good  works  in  relation  to  repent- 
ance and  sanctification.  They  urged  that  simple  justify- 
ing faith  should  grow  to  the  attainment  of  infallible  as- 
surance of  salvation,  and  that  it  should  be  associated 
with  repentance  unto  life.  This  was  not  a  mere  turning 
away  from  sin — contrition  in  the  Lutheran  sense ;  but 
cross-bearing  and  following  after  Christ  in  the  Calvinistic 
sense — an  appropriation  of  holiness ;  and  so  justification 
passes  over  into  sanctification.  The  statements  of  the 
Westminster  Confession  on  these  doctrines  transcend 
anything  produced  in  the  other  Reformed  symbols. 
They  present  the  high-water  mark  of  the  flow  of  Prot- 
estantism.* 

The  essential  principle  of  the  Swiss  branch  of  the 
Reformation  was  salvation  by  divine  grace  alone  over 
against  the  sacraments,  the  Church,  and  human  instru- 
mentalities of  any  kind.  The  Swiss  branch  of  the  Refor- 
mation was  brought  into  conflict  with  the  Romish  doc- 
trine of  the  Church  and  sacraments,  and  especially  with 
the  sacrifice  of  the  Mass.  The  Swiss  fell  back  upon  the 
Augustinian  doctrine  of  grace.  The  Lutheran  Church 
believed  in  salvation  by  grace  alone,  but  they  tied  the 
divine  grace  too  closely  to  the  Word  and  the  sacraments. 
The  Reformed  Church  believed  that  the  Word  and  the 
sacraments  were  the  ordinary  means  of  grace,  but  urged 
that  the  divine  grace  is  free,  and  is  not  to  be  confined 
to  the  ordinary  means.  It  maintained  that  salvation 
is  by  divine  grace  alone,  and  not  by  external  rites  and 
ceremonies. 


*  Westminster  Confession^  xiii.-xvi. 


22  AMERICAN  PRESBYTERIANISM. 

The  Reformed  system  of  faith  was  consolidated  by 
Calvin.  It  then  entered  into  conflict  with  the  immature 
tendencies  which  had  arisen  in  the  Reformed  Churches 
of  the  different  nations.  Geneva  became  the  metrop- 
olis of  the  Reformed  faith.  The  Calvinistic  system 
was  riper  than  the  Lutheran.  It  agreed  with  the  Luther- 
an in  the  doctrine  of  justification  by  faith  alone  ;  but  it 
advanced  beyond  Luther  in  the  doctrine  of  salvation  by 
the  divine  grace  alone ;  for  Luther  was  at  fault  in  his 
doctrine  of  the  sacraments.  He  rejected  transubstan- 
tiation,  but  substituted  for  it  consubstantiation.  Zwingli 
was  crude  in  his  conception  of  the  sacraments.  It  was 
Calvin  who  first  grasped  the  true  doctrine  of  the  Sac- 
raments and  made  his  doctrine  characteristic  of  the 
Reformed  churches.  He  distinguished  between  the 
divine  grace  and  the  sacramental  means — he  maintained 
that  the  divine  grace  might  work  without  means.  God 
is  a  gracious  God,  but  He  is  also  sovereign  and  free,  and 
will  not  confine  His  operations  to  external  instrumen- 
talities. Yet  the  means  of  grace,  and  especially  the 
Lord's  Supper,  are  divinely  appointed,  and  they  ordi- 
narily convey  divine  grace  to  the  true  believer.  The 
grace  is  not  so  confined  to  the  means  as  to  produce  a 
magical  or  medicinal  effect.  It  is  a  spiritual  energy 
which  accompanies  the  external  forms  to  the  true  be- 
liever, and  to  him  alone.  It  conveys  regeneration  and 
renovation,  not  to  the  senses,  but  to  the  spiritual  facul- 
ties of  the  elect  man. 

The  Calvinistic  system  of  grace  is  the  most  compre- 
hensive and  liberal  of  all  Christian  systems.  It  recog- 
nizes the  salvation  by  the  divine  grace  of  men  who  are 
incapable  of  being  outwardly  called  by  the  ministry  of 
the  Word  or  reached  by  the  means  of  grace.*      The 


*  Westminster  Confession^  x.  3 ;  xxvii.  3. 


THE  RISE  OF  PRESBYTERIANISM  IN  EUROPE.  23 

salvation  of  men  is  not  left  to  depend  upon  merely 
human  instrumentalities  and  agencies.  The  Spirit  of 
God  works  "  when  and  where  and  how  He  pleaseth " 
upon  the  elect  of  God.  The  elect  are  not  chosen  by  the 
arbitrary  or  capricious  will  of  God,  but  by  the  gracious, 
the  merciful  will  of  God.  The  sovereignty  does  not 
limit  the  grace  of  God,  but  the  grace  of  God  is  ever 
supreme  and  determines  the  sovereignty.  The  elect  are 
those  whom  the  infinite  mercy  of  God  selects ;  the 
redeemed  are  those  whom  the  infinite  grace  of  God  de- 
termines to  be  the  appropriate  objects  of  saving  love. 

There  have  been  forms  of  Calvinism  which  have 
hedged  in  the  divine  electing  grace  with  sovereignty  and 
with  arbitrariness.  But  the  Calvinistic  symbols  do  not 
make  this  mistake.  The  Reformers  did  not  emphasize 
the  sovereignty  of  God,  but  the  grace  of  God.  God  is 
a  sovereign,  but  He  is  a  divine  Sovereign,  and  His  sov- 
ereignty is  not  an  absolutism,  but  a  dominion  of  grace. 
To  limit  His  grace  by  sovereignty  is  an  error.  God's 
election  is  an  election  of  grace  in  its  origination  in  the 
gracious  will  of  God  and  in  all  its  processes.  To  limit 
election  by  sovereignty  rather  than  by  grace  is  an  error 
without  justification  in  the  Reformed  symbols. 

Calvinism  entered  into  conflict  with  Arminianism  and 
sharpened  its  definitions  of  the  doctrine  of  grace  so  as 
to  make  them  the  conquering  forces  of  the  modern 
world.  The  freeness  of  the  divine  grace  was  empha- 
sized. It  is  prevenient — it  does  not  wait  for  human 
faith.  It  is  anticipatory — it  provides  the  ability  which 
sinful  men  need  in  order  to  believe.  It  is  irresistible  at 
the  supreme  moment — it  overcomes  all  the  inability 
and  inertia  and  resistance  of  a  depraved  nature.  It  is 
persistent,  prevalent,  and  effectual — it  never  relaxes  its 
hold  upon  the  elect,  it  prevails  over  all  his  frailties, — it 
effects  the  perseverance  of  the  saints  and  their  ultimate 
sanctification. 


2-J.  AMERICAN  PRESBYTERIANISM. 

The  scholastic  theologians  of  Switzerland  and  Holland 
perverted  these  precious  doctrinal  achievements  of 
Calvinism  into  hard,  stern,  and  barren  dogmas,  by 
emphasizing  their  formal,  technical,  and  merely  external 
character.  They  neglected  to  discriminate  the  processes 
of  the  divine  grace  as  the  Lutheran  scholastics  neglect- 
ed the  stages  of  growth  in  faith.  The  order  of  the  de- 
crees and  the  order  of  salvation  were  carefully  elabo- 
rated in  artificial  logical  systems,  but  these  were  poor 
mechanical  substitutes  for  it.  In  the  Arminian  conflict 
the  scholastics  were  the  bitter  foes  of  the  Arminians, 
and  they  went  to  such  extremes  of  logical  deduction 
that  they  sought  to  exclude  from  orthodoxy  those  who 
were  more  orthodox  than  themselves.  They  divided 
the  Calvinistic  camp  into  two  parties — scholastic  Cal- 
vinists,  and  moderate  Calvinists.  They  emphasized  the 
sovereignty  of  the  divine  grace,  and  limited  it  in  the 
direction  of  arbitrariness  and  wilfulness.  The  British 
Presbyterians  were  real  Calvinists  over  against  the  Ar- 
minians, but,  when  they  constructed  the  Westminster 
symbols,  they  declined  to  compromise  themselves  with 
the  technical  and  formal  elaborations  of  Calvinism  in 
the  scholastic  systems. 

Reynolds,  Calamy,  Marshall,  Baxter,  not  to  speak  of 
the  older  Ball  and  Cartwright,  had  the  true  spirit  of  the 
Reformation.  They  did  not  neglect  to  lay  stress  upon 
human  activity  in  redemption.  As  they  insisted  that 
faith  should  pass  over  into  repentance  unto  life,  and  the 
full  assurance  of  salvation  ;  so  they  also  urged  that  the 
grace  of  God  in  the  heart  should  manifest  itself  in  an 
experience  of  grace  in  the  life ;  in  a  graceful  temper  and 
gracious  character.  They  urged  the  prevenient  grace 
of  God  as  the  sole  source  of  redemption.  They  magni- 
fied the  vital  energy  of  the  divine  grace,  and  laid  stress 
upon  effectual   calling  and   divine  adoption  ;   but    they 


THE  RISE  OF  PRESBYTEKIANISM  IN  EUROPE.  25 

carefully  guarded  the  doctrines  of  predestination  and 
election  from  abuse  ;  insisting  that 

"  God  from  all  eternity  did,  by  the  most  wise  and  holy  counsel 
of  his  own  will,  freely  and  unchangeably  ordain  whatsoever  comes 
to  pass ;  yet  so  as  thereby  neither  is  God  the  author  of  sin ;  nor 
is  violence  offered  to  the  will  of  the  creatures,  nor  is  the  liberty 
or  contingency  of  second  causes  taken  away,  but  rather  estab- 
lished."    {Westminster  Confession  of  Faith,  iii.,  I.) 

There  is  effectual  calling  to  Jesus  Christ,  "yet  so  as 
they  come  most  freely,  being  made  willing  by  his  grace." 
But  it  is  especially  in  the  assurance  of  grace  and  salva- 
tion that  Presbyterianism  in  this  department  reaches  its 
height : 

"  This  certainly  is  not  a  bare  conjectural  and  probable  persua- 
sion, grounded  upon  a  fallible  hope ;  but  an  infallible  assurance 
of  faith,  founded  upon  the  divine  truth  of  the  promises  of  salva- 
tion, the  inward  evidence  of  those  graces  unto  which  these 
promises  are  made,  the  testimony  of  the  Spirit  of  adoption  wit- 
nessing with  our  spirits  that  we  are  the  children  of  God."  .... 
"  It  is  the  duty  of  every  one  to  give  all  diligence  to  make  his  call- 
ing and  election  sure ;  that  thereby  his  heart  may  be  enlarged 
in  peace  and  joy  in  the  Holy  Ghost,  in  love  and  thankfulness  to 
God,  and  in  strength  and  cheerfulness  in  the  duties  of  obedience, 
the  proper  fruits  of  this  assurance  ;  so  far  is  it  from  inclining 
men  to  looseness."  {Westminster  Confession  of  Faith,  chap, 
xviii.  2-3.) 

We  shall  not  presume  to  deny  that  the  Presbyterians 
of  the  Westminster  Assembly  laid  too  much  stress  upon 
the  doctrines  of  Predestination  and  Election.  This  they 
shared  with  the  entire  Reformation  movement.  It  was 
essential  that  they  should  take  this  point  of  view  at  that 
time.  All  true  reformers  were  agreed  here.  But  we 
claim  that  British  Presbyterians  guarded  these  doctrines 
from  abuse  better  than  the  Continental  divines,  and  that 
they  advanced  upon  them  in  urging  growth  in  grace, 
and  a  progressive  application  of  grace  in  redemption.* 

*  It  has  been  the  misfoitune   of  Presbyterianism  that  the  symbols  which  it 


26  AMERICAN  PRESBYTERIANISM. 

V.— PRESBYTERIANISM   AND    PURITANISM. 

Puritanism  was  the  great  religious  force  of  the  seven- 
teenth century,  the  most  powerful  influence  in  British 
thought  and  life  since  the  Reformation.  It  was  in- 
deed the  British  type  of  Protestantism, — the  Protest- 
antism of  the  Reformation  advancing  to  a  higher  and 
grander  manifestation.  The  Reformation  in  Great 
Britain  was  an  irresistible  movement  of  the  people.  It 
was  combated  by  monarchs,  princes,  and  prelates.  It 
was  restrained,  so  far  as  possible,  by  the  authorities  in 
church  and  state.  Every  effort  was  put  forth  to  con- 
strain it  into  prescribed  channels.  There  was  a  long 
and  intense  struggle  between  the  new  life  and  the  old 
forms  it  was  forced  to  wear.  That  struggle  grew  fiercer 
and  fiercer.  It  became  a  life-and-death  combat.  The 
monarchs  and  their  prelates  raised  their  determination 
to  the  pitch  of  tyranny  and  despotism.  They  under- 
took to  crush  evangelical- liberty  and  to  clothe  the  Prot- 
estant spirit  in  a  semi-papal  uniform.  But  when 
patience  ceased  to  be  a  virtue  and  endurance  reached 
its  climax,  the  youthful  energy  and  indomitable  life  of 
Puritanism  burst  the  bands,  cast  off  the  compromis- 
ing dresses,  and  monarch  and  prelates  went  down  in  the 
common  ruin. 

The  Puritan  era  is  the  heroic  age  for  Great  Britain 


framed  have  been  interpreted,  in  the  eighteenth  and  nineteenth  centuries,  from  the 
point  of  view  of  the  alien  scholastic  writers  of  the  Continent.  The  circumstances 
of  their  historic  origin,  and  the  writings  of  those  who  framed  them,  have  been 
neglected  and  forgotten.  We  seldom  notice  references  to  Westminster  divines, 
or  early  Puritans,  other  than  the  scholastic  Owen,  in  the  theological  works  of  the 
leaders  of  orthodoxy  in  the  Presbyterian  churches  of  the  past  century.  One  who 
takes  the  pains  to  study  the  Puritans  and  Westminster  divines  in  their  writings 
soon  discovers  that  the  grace  of  God  to  them  was  an  intensely  practical  grace, — 
a  grace  of  experience,  a  grace  of  Christian  life.  The  virus  of  Scholasticism  had 
not  yet  inoculated  them  as  it  did  their  feebler  descendants  when  they  forsook 
the  favorite  Biblical  studies  of  their  Fathers  for  a  strife  over  dogmatic  common- 
places. 


THE  RISE  OF  PRESBYTERIANISM  IN  EUROPE.  27 

and  for  America.     In  it  were  the  foundations  laid  for  all 
that  is  noblest  and  best  in  subsequent  times.     It  is  true 
it  gave  birth  to  a  large  number  of  conflicting  sects  which 
waged  an  unrelenting  warfare  with  one  another.    A  gan- 
grene of  heresies  spread  all  over  England.     The  stately 
robes  of  Anglo-Roman  conformity  were  torn  in  shreds 
and  every  fragment  gave  birth  to  a  new  sect.     But  out 
of  this  vast  complexity,  this  marvellous  variety  of  Puri- 
tanism, the  stately  structure  of  British  and  American 
Christianity  has  been  rising  in  higher  and  grander  stages  ; 
for   the   unifying  principle   of  Puritanism  has  been   at 
work  as  the  most  potent  force  in  Anglo-Saxon  History; 
working  through  many  generations  of  conflict,  changing 
intolerance  into  toleration,  and  checking  separation  by 
comprehension.     It  aims,  as  we  believe,  at  organic  unity, 
—a  unity  not  of  uniformity  or  conformity ;  but  a  unity 
in  variety,  a  unity  such  as  we  find  in  all  the  great  works 
of  God ;  a  unity  of  life,  of  liberty,  of  progress ;  a  unity 
which  is  the  organizing  force  of  a  vast  and  complex  or- 
ganism, which  will  come  to  manifestation  in  the  apex  of 
a  pyramid,  embracing  all  the  phases  of  evangelical  Chris- 
tianity.    This  organic  principle  of  Puritanism  is  embed- 
ded in  the  great  Puritan  symbol,  the  Westminster  Con- 
fession of  Faith : 

"  God  alone  is  Lord  of  the  Conscience,  and  hath  left  it  free 
from  the  doctrines  and  commandments  of  men  which  are  in 
anything  contrary  to  his  word,  or  beside  it  in  matters  of  faith 
or  worship.  So  that  to  believe  such  doctrines,  or  to  obey  such 
commandments  out  of  conscience,  is  to  betray  true  liberty  of 
conscience ;  and  the  requiring  an  implicit  faith  and  an  absolute 
and  blind  obedience,  is  to  destroy  liberty  of  conscience,  and  rea- 
son also."     (xx.  2.) 

This  principle  of  Puritanism  was  a  growth  of  centu- 
ries, and  it  had  to  be  wrought  into  the  life  and  experi- 
ence of  the  British  people.     This  could  only  be  brought 


28  AMERICAN  PRESBYTERIANISM. 

about  by  conflict  and  suffering  unto  death.  The  history 
of  Puritanism  is  a  history  of  struggle  for  religious  liberty. 
Puritanism  is  rich  in  martyrs.  It  has  advanced,  like 
early  Christianity,  through  a  series  of  persecutions.  It 
has  gained  its  victories  with  the  blood  and  the  nerves  of 
its  noblest  and  its  best. 

It  has  been  well  said  that  "  England  could  produce  no 
Luther  in  the  sixteenth  century,  simply  because  it  had 
had  its  Luther  already  in  the  fourteenth."  * 

John  Wiclif  was  indeed  the  morning  star  of  the 
Reformation,  heralding  its  dawn.  He  struck  at  the  root 
of  the  authority  of  the  hierarchy  in  his  principle  of  the 
supreme  authority  of  the  Scriptures.  He  wielded  .the 
flaming  sword  of  God  with  which  to  conquer  every  form 
of  Ecclesiasticism  and  Scholasticism  when  he  said : 
"  The  Holy  Spirit  teacheth  us  the  sense  of  Scripture  as 
Christ  opened  the  Scripture  to  His  apostles."  Wiclif 
was  sustained  by  potent  influences,  and  passed  to  his 
grave  in  peace ;  but  his  followers,  who  went  up  and 
down  preaching  the  gospel  to  the  people  of  England, 
sealed  their  testimony  with  their  blood,  and  became  the 
front  rank  of  the  martyrs  of  Puritanism.  A  forlorn 
hope  in  the  assault  upon  the  battlements  of  Rome,  they 
opened  the  way  of  liberty  through  fire  and  blood. 

The  Reformation  in  England  differs  from  the  Refor- 
mation on  the  Continent  in  that  it  lacked  a  great  heroic 
leader.  There  was  no  Luther  or  Zwingli  or  Calvin  to 
lead  the  nation  to  evangelical  faith  and  liberty.  But 
England  has  the  vastly  greater  honor  of  finding  its  chief 
reformer  in  a  hunted  man  of  the  people,  who  gave  him- 
self, with  self-sacrificing  devotion,  to  the  translation  of 
the  Word  of  God  for  the  British  nation, — William  Tyn- 
dale,  the  martyr  reformer,  dying  at  the  stake,  October 


*  Mitchell,  A.  F.,  Westminster  Assembly,  p.  3  ;  London,  1883. 


THE  RISE  OF  PRESBYTERIANISM  IN  EUROPE.  £9 

6,  1536,  with  the  prayer:  "  Lord,  open  the  King  of  Eng- 
land's eyes."  He  was  the  true  reformer  for  Great 
Britain,  the  man  chosen  of  God  to  lead  a  Reform  which 
was  deeper,  more  thorough,  longer  in  its  sweep,  higher 
in  its  range,  grander  in  its  destiny,  than  those  branches 
of  the  Reformation  which  sprang  from  Wittenberg  and 
Zurich.  For  Puritanism  had  in  it  a  principle  of  reform 
which  was  the  most  far-reaching  of  the  principles  of  the 
Reformation.  On  this  account  it  was  doomed  to  mar- 
tyrdom, for  a  series  of  generations,  in  order  that  by  pro- 
longed suffering  for  Christ  and  his  truth  the  Puritans 
might  become  the  more  profoundly  dependent  upon 
God,  the  closer  in  fellowship  with  their  Redeemer,  the 
more  resolute  and  athletic  in  the  centuries  of  conflict 
before  them.  For  it  was  the  destiny  of  Puritanism  to 
bear  the  banner  of  Evangelical  progress  to  loftier  heights 
long  after  the  Protestantism  of  the  Continent  had  be- 
come stereotyped  in  varied  forms  of  Scholasticism. 

The  British  Reformation  early  divided  itself  into  two 
antagonistic  parties,  the  ecclesiastical  or  conservative 
party,  and  the  popular  or  progressive  party  ;  the  one 
would  keep  as  near  to  Rome  as  possible  ;  the  other  sought 
close  conformity  with  the  Reformed  Churches  of  the 
Continent  and  a  complete  reformation. 

The  Puritan  party  secured  the  XXXIX  Articles,  the 
Prelatical  party  rallied  around  the  Book  of  Common 
Prayer.  The  XXXIX  Articles  took  its  position  among 
the  Reformed  Confessions.  The  Book  of  Common 
Prayer  retained  not  a  few  of  the  forms  of  Papacy.  This 
double  and  inconsistent  standard  became  the  bane  of  the 
Church  of  England. 

The  XXXIX  Articles  assumed  the  essential  principle 
of  Puritanism  in  the  statement : 

-  Holy  Scripture  containeth  all  things  necessary  to  salvation, 
so  that  whatever  is  not  read  therein,  nor  may  be  proved  thereby, 


30  AMERICAN  PRESBYTERIANISM. 

is  not  to  be  required  of  any  man  that  it  should  be  believed  as  an 
article  of  faith,  or  be  thought  requisite  or  necessary  to  salvation." 
(Art.  VI.) 

But  this  principle  was  outraged  and  violated  by  the 
Prelatical  party  at  every  stage  of  the  conflict.  For  the 
Book  of  Common  Prayer  did  require,  in  the  Prelatical 
demand  for  uniformity,  a  large  number  of  things  which, 
assuredly,  were  not  contained  in  Scripture,  and  which 
could  not  be  deduced  from  Scripture.  The  Puritans 
took  their  stand  on  the  6th  Article,  and  contended  that 
the  Romish  and  unscriptural  things  should  be  removed 
from  the  Prayer-Book. 

Bishops  Hugh  Latimer,  John  Hooper,  Farrar,  and 
many  others,  Puritan  ministers  and  laymen,  followed 
Tyndale  in  martyrdom ;  but  the  blood  of  these  martyrs 
became  the  seed  of  the  church.  The  exiled  Puritans 
went  to  Geneva,  the  head-quarters  of  the  Reformation, 
and  studied  in  the  school  of  Calvin.  They  returned  un- 
der Elizabeth  a  new  generation  to  renew  the  struggle 
with  fresh  vigor.  And  then  the  Puritan  conflict  became 
intense.  In  Scotland  it  triumphed  under  the  leadership 
of  the  bold  and  brave  Knox.  His  Scottish  Confession 
(1560)  took  the  advanced  Puritan  position. 

"  As  we  believe  and  confesse  the  Scriptures  of  God  sufficient  to 
instruct  and  make  the  man  of  God  perfite,  so  do  we  affirme  and 
avow  the  authoritie  of  the  same  to  be  of  God,  neither  to  depend  on 
men  or  angelis.  We  affirme,  therefore,  that  sik  as  allege  the 
Scripture  to  have  no  uther  authoritie  but  that  quhilk  it  has  re- 
ceived from  the  Kirk,  to  be  blasphemous  against  God,  and  in- 
jurious to  the  treu  Kirk  quhilk  alwaies  heares  and  obeyis  the  voice 
of  her  awin  spouse  and  pastor,  but  takis  not  upon  her  to  be 
maistres  over  the  sammin."     (Art.  XIX.) 

Here  the  Scotch  Confession  advances  beyond  the 
Anglican  and  reaffirms  the  principle  of  Wiclif ;  for  the 
Anglican  Confession,  while  it  affirms  the  sole  authority 


THE  RISE  OF  PRESBYTER1ANISM  IN  EUROPE.  31 

of  Scripture,  bases  the  canon  of  Scripture  on  the  au- 
thority of  church  tradition,  and  leaves  its  interpretation 
undefined ;  whereas  the  Puritan  position  lodges  the  au- 
thority of  the  Bible  in  itself.  God  in  it  speaks  with  au- 
thoritative voice  to  believers,  determining  the  canon  and 
its  interpretation.  The  Scottish  reformation  was  carried 
through  in  doctrine,  discipline,  and  worship.  Knox's 
book  of  Common  Order  displaced  the  Mass  book ;  Pres- 
bytery took  the  place  of  Papacy;  the  Scottish  nation 
as  a  nation  was  reformed.  In  England  it  was  far  differ- 
ent. The  leader  of  the  English  Elizabethan  Puritanism 
was  Thomas  Cartwright ;  and  he  was  required  to  pursue 
the  path  of  suffering  opened  up  by  the  Puritan  worthies 
that  preceded  him.  And  yet  he  waged  a  brave,  earnest, 
and  persistent  struggle  against  arbitrary  and  tyrannical 
prelatical  rule.  The  Puritans,  with  few  exceptions,  were 
not  put  to  death  under  Elizabeth  by  fire  and  sword,  but 
they  were  deprived,  fined,  imprisoned,  exiled,  and  abused 
in  a  fashion  that  was  worse  than  death.  But  all  this 
persecution  could  not  accomplish  its  purpose.  Noncon- 
formity increased ;  the  better  part  of  the  laity  sympa- 
thized with  their  deprived  pastors,  and  declined  to  con- 
form. The  nation  was  more  and  more  alienated  from 
the  prelates  and  became  Puritan. 

It  is  important  that  we  should  carefully  note  the  ap- 
plication of  the  Puritan  principle  to  the  conformity  that 
the  romanizing  prelates  strove  to  force  upon  them. 
But  we  should  always  remember  that  a  noble  line  of 
Puritan  prelates  continued  to  protect  and  encourage 
Puritanism  as  much  as  possible. 

The  issue  was  joined  at  first  with  reference  to  cere- 
monies. It  became  a  battle  over  the  Book  of  Common 
Prayer.  The  Puritans  did  not  object  to  a  Book  of 
Common  Prayer.  As  all  the  Reformed  Churches  of 
the  Continent  had   Prayer-Books,  so  Knox  introduced 


32  AMERICAN  PRESBYTERIANISM. 

the  Book  of  Common  Order  into  Scotland,  and  it 
was  used  in  Scotland  until  the  adoption  of  the  West- 
minster Directory,  and  has  never  been  set  aside  by  an 
official  act  of  the  Church.*  The  English  Puritans 
desired  to  purge  the  Book  of  Common  Prayer,  estab- 
lished in  England.  There  were  indeed  several  revisions 
of  the  Prayer-Book  in  the  battle  of  Puritanism  and 
Prelacy,  in  accordance  with  the  changing  fortunes  of 
the  parties.  The  ceremonies  objected  to  in  the  Book 
of  Common  Prayer  were  the  Romish  ceremonies :  the 
priestly  garments,  the  kneeling  at  the  altar  in  receiving 
the  sacrament,  the  cross  in  baptism,  the  bowing  at  the 
name  of  Jesus,  etc.  The  reason  of  objection  was  that 
the  ceremonies  carried  with  them  the  Popish  doctrine  of 
the  priesthood,  the  sacrifice  of  the  Mass,  and  vulgar 
superstitions — they  encouraged  secret  Papists  in  the 
Church  of  England.  There  can  be  no  doubt  that  this 
was  their  original  design.  Every  effort  was  put  forth  to 
conciliate  the  priesthood  of  Rome  and  induce  them  to 
conform  to  the  Church  of  England.  The  Puritans,  as 
sincere  Reformers,  protested  against  this  compromise 
with  Rome,  and  were  certainly  the  real  Protestant 
party.  The  Prelates  were  more  tolerant  with  the  Pa- 
pists than  they  were  with  the  Puritans. 

John  Knox  applied  the  Puritan  principle  to  all  the 
forms  of  worship,  maintaining :  "  That  in  the  worship 
of  God,  and  especially  in  the  administration  of  the  Sac- 
raments, the  rule  prescribed  in  Holy  Scripture  is  to  be 
observed  without  addition  or  diminution,  and  that  the 
Church  has  no  right  to  devise  religious  ceremonies  and 
impose  significations  upon  them."f 


*  See  Cunningham,  Church  History  of  Scotland,  Edinburgh,  1859,  Vol.  II. 
pp.  65  seq. 

t  Lorimer,  John  Knox  and  the  Church  0/  England,  London,  1875,  P-  6 
Knox,  Works,  I.,  pp.  192  seq. 


THE  RISE  OF  PRESBYTERIANISM  IN  EUROPE.  33 

In  accordance  with  this  principle  he  carried  out  "  a 
root  and  branch  Reformation  "  in  Scotland. 

John  Knox  was  also  engaged  in  the  reformation  of 
England.  At  Berwick  on  the  Tweed  he  first  introduced 
the  Helvetic  custom  of  sitting  at  the  Lord's  table.* 
He  was  also  chiefly  influential  in  the  addition  to  the 
Prayer-Book  of  Edward  VI.,  of  "  The  Declaration  on 
Kneeling."  f 

Hooper,  in  his  sermon  before  the  king  in  1550,  en- 
deavored to  purify  the  ceremony  of  baptism.:): 

The  Priestly  garments  greatly  disturbed  the  English 
Church,  but  in  Scotland  "  every  surplice  and  every  stole 
seems  to  have  been  burned  up  in  the  Reformation  bon- 
fires." §  The  Scottish  General  Assembly  in  1566  tried 
to  aid  their  Puritan  brethren  in  England  in  these  mat- 
ters and  addressed  a  letter  "  to  their  brethren  the  Bish- 
ops and  Pastors  of  England,  who  have  renounced  the 
Roman  Antichrist"  in  their  behalf,  but  in  vain.| 


*  Lorimer,  John  Knox,  pp.  31  seq. 

t  It  was  introduced  into  the  Prayer-Book  to  satisfy  the  scruples  of  the  Puri- 
tans. It  was  removed  in  the  reign  of  Elizabeth  in  order  to  please  the  Roman- 
ists. It  was  again  inserted  at  the  Restoration  in  order  to  induce  the  Puritans  to 
conform  (Lorimer,  John  Knox,  pp.  119  seq.,  and  pp.  134  seq.\  The  views  of 
Beza  and  the  Genevan  divines  on  this  subject  are  given  in  a  letter  to  the  Eng- 
lish Puritans,  dated  October  24,  1547-  "  Kneeling  at  the  very  receipt  of  the 
sacrament,  hath  in  it  a  show  of  Godly  and  Christian  reverence,  and  might  there- 
fore in  times  past  be  used  with  profit,  yet  for  all  that,  because  out  of  this  foun- 
tain the  detestable  use  of  bread-worship  did  follow,  and  doth  in  these  days  stick 
in  many  minds,  it  seemeth  to  us  that  it  was  justly  abolished  out  from  the  congre- 
gation."   {The  Judgment  of  Foraign  Divines,  London,  1660,  p.  15.) 

%  He  said  that  the  matter  and  element  of  the  sacrament  "  is  pure  water ;  what- 
ever is  added— oil,  salt,  cross,  lights,  and  such  other— be  inventions  of  men,  and 
better  it  were  they  were  abolished  than  kept  in  the  church,  for  they  obscure  the 
simplicity  and  perfectness  of  Christ  our  Saviour's  institution." 

§  Cunningham,  Church  History   of  Scotland,   Edin.  1859,  I.,  p.  485- 

I  They  say  :  "  If  surplice,  corner-cap,  and  tippet  have  been  badges  of  idolaters 
in  the  very  act  of  their  idolatry,  what  hath  the  preacher  of  Christian  liberty, 
and  the  open  rebuker  of  all  superstition,  to  do  with  the  dregs  of  the  Romish 
Beast  ?    Our  brethren  that  of  conscience  refuse  that  unprofitable  apparel,  do 

3 


34  AMERICAN  PRESBYTERIANISM. 

It  is  difficult  in  the  19th  century  to  appreciate  the 
seriousness  of  the  struggle  and  the  necessity  imposed 
upon  the  Puritans  to  resist  the  ceremonies.  They  felt 
that  they  compromised  themselves  with  Roman  errors 
or  opened  the  doors  for  a  secret,  subtle  Roman  propa- 
gandism  which  would  eventually  destroy  the  Reforma- 
tion.    Therefore  hundreds  of  Puritans  in  1634 

"were  persecuted,  censured,  suspended,  excommunicated  or  de- 
prived for  praying  for  the  conversion  of  the  Queen  [a  R.  C],  for 
not  bowing  at  the  name  of  Jesus  or  towards  the  high  altar,  or  not 
consenting  to  the  placing  of  the  communion-table  altar-wise  and 
railing  it  in,  or  for  delivering  the  sacrament  to  such  as  did  not 
kneel,  or  for  preaching  against  Arminianism  or  Popery,  or  for 
refusing  to  read  the  Book  of  Sports.  And  were  many  of  them 
forced  to  leave  the  kingdom  and  go  into  Holland,  New  England 
or  Florida."  (Morice  MSS.,  fol.  7.  Dr.  Williams'  Library, 
London.) 

Those  whom  Old  England  refused  were  welcomed  to 
New  England,  New  York,  Pennsylvania,  Maryland,  and 
Carolina.  They  established  Puritanism  as  the  religious 
force  of  North  America.  They  planted  a  nation  which 
is  now,  and  always  has  been,  and  always  will  be,  a  Puri- 
tan nation. 

The  Puritan  fathers  were  wise  and  true  in  their  con- 
tentions against  the  ceremonies.  These  ceremonies 
carried  with  them,  by  association,  grievous  errors,  and 
compromised  Protestantism.  They  encouraged  secret 
Papists ;  but  the  Puritan  movement  was  forced  by  the 
circumstances  of  the  case  to  extremes  which  involved 
the  radical  section  of  it  and  their  descendants  in  sad 
mistakes.  These  entered  into  a  crusade  against  other 
things  that  were  not  only  harmless  but  to  edification. 


neither  damne  yours,  or  molest  you  that  use  such  vain  trifles  :  If  you  shall  do  the 
like  to  them  we  doubt  not  but  therein  ye  shall  please  God,  and  comfort  the 
hearts  of  many  which  are  wounded  with  extremity,  which  is  used  against  those 
godly,  and  our  beloved  brethren." 


THE  RISE  OF  PRESBYTERIANISM  IN  EUROPE.  35 

The  Puritan  contest  against  Popish  ceremonies  was 
advanced  by  the  radical  party  into  a  Puritanical  opposi- 
tion to  all  liturgies,  organs,  instruments  of  music,  hymns 
other  than  psalms,  pictures,  statues,  architecture,  and 
art  of  any  kind,  in  worship.  These  were  serious  blunders 
which  compromised  the  genuine  Puritan  party,  and 
crippled  and  retarded  the  growth  of  Puritanism  among 
the  educated  and  cultured  classes. 

The  genuine  Puritanism  was  opposed  to  Popish  cere- 
monies. It  was  only  the  narrower  section  of  Puritanism 
which  was  opposed  to  prayer-books.  This  opposition 
was  stronger  in  Scotland  than  in  England  among 
Presbyterians  because  of  historical  circumstances.  The 
opposition  to  liturgies  in  England  was  rather  on  the 
part  of  Independents  than  Presbyterians.  The  opposi- 
tion in  Scotland  was  among  the  Protesters,  who  were 
more  in  accord  with  the  English  Commonwealth  party, 
and  who  introduced  into  Scotland  a  considerable  num- 
ber of  innovations  in  matters  of  worship.* 

The  Westminster  Assembly  found  it  impracticable  to 
revise  the  Book  of  Common  Prayer  so  as  to  satisfy  both 
nations  and  all  parties.  They  preferred  to  make  a  new 
Confession  of  Faith  after  spending  a  considerable  time 
in  trying  to  revise  the  XXXIX  Articles.  Revision  of 
historical  documents  is  more  difficult  than  a  construc- 
tion of  new  documents.  It  was  still  more  difficult  to 
construct  a  Prayer-Book  for  Scotland  and  England  and 


*  The  Presbyterians  in  Scotland  separated  in  165 1  into  two  parties,  the  Resolu- 
tioners  and  the  Protesters.  The  Resolutioners  carried  through  the  General 
Assembly  a  series  of  resolutions  in  form  of  "  healing  measures,"  to  unite  the 
Scottish  nation  to  the  king  against  Cromwell.  The  Protesters  insisted  that 
only  the  strictest  Covenanters  should  hold  positions  of  trust  and  influence  or  be 
taken  into  fellowship.  The  Protesters  entered  into  close  relations  with  the 
Commonwealth  party  of  England,  and  adopted  not  a  few  Puritanical  notions 
from  the  English  sectaries.  The  Resolutioners  co-operated  with  the  Presby- 
terian party  in  England  and  Ireland.  (Cunningham,  Church  History  of  Scot' 
land,  II.,  pp.  168  seq.) 


36  AMERICAN  PRESBYTERIANISM. 

Ireland  than  a  Confession  of  Faith.  A  Directory  for  the 
Public  Worship  of  God  was  the  only  thing  that  was  prac- 
ticable. This  was  successfully  constructed,  but  with  the 
definite  understanding  that  it  was  not  to  be  imposed  in 
every  particular,  and  that  it  did  not  determine  between 
the  use  of  free  or  written  prayer.  These  matters  were 
left  to  the  several  churches  as  the  sphere  in  which  to  ex- 
ercise Christian  liberty.* 

The  Westminster  divines  were  unable  under  the  cir- 
cumstances to  prescribe  in  the  minute  details  of  worship, 
and  determined  to  leave  the  question  of  free  prayer  or 


*  This  is  so  admirably  explained  by  Dr.  Mitchell,  that  we  quote  him  at  length  : 
"  The  tolerant  purpose  of  those  who  framed  it  is  fully  expressed  in  their  letter 
to  the  Scottish  General  Assembly  of  1645,  in  which  they  say  :  '  We  have  not  ad- 
vised any  imposition  which  might  make  it  unlawful  to  vary  from  it  in  anything ; 
yet  we  hope  all  our  reverend  brethren  in  this  kingdom  and  in  yours  also,  will  so 
far  value  and  reverence  that  which  upon  so  long  debate  aud  serious  deliberation 
hath  been  agreed  upon  in  the  Assembly,  ....  that  it  shall  not  be  the  less  re- 
garded and  observed.  And  albeit  we  have  not  expressed  in  the  Directory  every 
minute  particular  which  is  or  might  be  either  laid  aside  or  retained  among  us  as 
comely  and  useful  in  practice  ;  yet  we  think  that  none  will  be  so  tenacious  of  old 
customs  not  expressly  forbidden,  or  so  averse  to  our  good  examples  although  new, 
in  matters  of  lesser  consequence,  as  to  insist  upon  their  liberty  of  retaining  the 
one  or  refusing  the  other  because  not  specified  in  the  Directory.'  The  materials 
for  prayer  and  exhortation  provided  in  the  Directory  were  not  meant  by  its 
framers,  as  they  explain  in  the  preface,  to  do  more  than  supply  help  and  furniture, 
of  which  the  officiating  minister  might  avail  himself.  It  was  said,  indeed,  by  Mr. 
Marshall,  when  he  first  brought  in  the  part  relating  to  the  ordinary  services  for 
the  Lord's  day,  that  it  did  '  not  only  set  down  the  heads  of  things,  but  so  largely 
as  that  with  the  altering  of  here  and  there  a  word,  a  man  may  mould  it  into  a 
prayer.'  But  when  reminded  of  this  some  months  afterwards,  when  he  brought 
in  the  first  draught  of  the  Preface,  bearing  a  statement  that  this  was  not  intended, 
he  said  :  '  Some  such  expression  did  fall  from  my  mouth  ;  I  said  as  one  reason 
why  it  was  so  large,  here  he  might  have  such  furniture  as  that  with  a  little  help  he 
may  do  it.  But  there  is  no  contradiction  to  say  that  we  do  not  intend  it.  It  is 
not  a  direct  prohibition.'  (MS.  Minutes,  vol.  ii.,  p.  286  b.)  In  other  words, 
those  who  conducted  the  ordinary  services  were  not  directly  prohibited  from  turn- 
ing the  materials  furnished  to  them  into  an  unvarying  form  of  prayer,  keeping  as 
near  to  the  words  of  the  Directory  as  they  could  ;  but  at  the  same  time  they  were 
not  only  not  restricted  or  counselled  to  do  so,  but  they  were  counselled  and  en- 
couraged to  do  something  more,  according  to  their  ability  and  opportunities."  ' 
(Mitchell,  Westminster  Assembly,  pp.  232,  233.) 


THE  RISE  OF  PRESBYTERIANISM  IN  EUROPE.  37 

written  prayer  to  be  determined  by  the  circumstances  of 
the  countries  and  the  times.  They  had  been  bitten  so 
sharply  by  prescribed  forms  and  imposed  ceremonies, 
that  they  were  indisposed  to  prescribe  them  or  impose 
them  upon  others.* 

No  parts  of  worship  have  been  more  sharply  debated 
in  Presbyterian  circles  than  psalmody  and  instrumental 
music.  With  regard  to  the  latter,  it  is  held  in  many 
quarters  that  it  is  against  the  principles  of  Presbyterian- 
ism  to  use  instrumental  music  in  worship.  Prof.  W.  D. 
Killen,  of  Belfast,  has  recently  shown  in  an  admirable 
tractf  that  this  is  a  mistake.  The  banishment  of  mu- 
sical instruments  from  the  worship  of  God's  house  was 
the  result  of  a  radical  movement  in  Scotland  and  Ire- 
land. The  Westminster  divines  are  not  responsible  for 
it.  This  and  other  such  matters  they  left  to  be  deter- 
mined in  accordance  with  the  Puritan  principles  of  lib- 
erty and  toleration  of  difference  in  non-essentials.  It 
might  easily  be  shown  that  it  was  the  radical  party 
among  the  Puritans  which  disgraced  the  great  reform- 
ing movement  by  the  destruction  of  images  and  pictures 
and  the  architecture  of  churches.  But  Puritanism  as  a 
whole  has  been  compromised  by  the  narrower  party.  It 
has  still  the  task  of  relieving  itself  from  the  burdens  in- 


*  Those  who  in  later  times  sought  to  prescribe  against  the  use  of  written 
prayers  and  to  impose  upon  others  their  view  of  the  exclusion  of  certain  things 
from  worship,  went  in  the  teeth  of  the  views  of  the  Westminster  divines.  It  is  a 
strange  inconsistency  on  the  part  of  some  parties  in  our  day  to  object  to  written 
prayers,  which  were  left  by  the  Westminster  divines  an  open  question,  and  yet 
change,  without  hesitation,  the  succession  of  parts  of  worship  in  the  Directory, 
which  order  the  Westminster  divines  regarded  as  very  important  to  worship.  It 
is  really  more  important  that  the  order  of  topics  and  succession  of  parts  should  be 
followed  in  all  of  our  churches,  than  that  these  topics  should  be  delivered  from 
written  pages,  printed  pages,  or  the  scheme  should  be  committed  to  memory  and 
its  outlines  filled  up  extempore. 

t  TJte  Westminster  Divines  on  the  Use  of  Instrumental  Music  in  the  Wor- 
ship 0/  God.    Belfast,  1883. 


38  AMERICAN  PRESBYTERIANISM. 

tolerance  and  radicalism  have  put  upon  it.  It  should  re- 
turn to  the  genuine  principles  of  the  original  Puritanism, 
and  carry  out  the  broader  policy  of  the  Westminster 
divines. 

In  recent  times  much  of  the  fault  has  been  retrieved 
in  Great  Britain  and  America,  but  still  more  needs  to  be 
done.  Here  is  the  weakness  of  the  great  Puritan  bodies 
of  our  day.  There  is  nothing  in  the  principle  of  Puri- 
tanism that  should  prevent  any  worship  of  God  in  forms 
of  Christian  art,  whether  music  or  painting  or  sculpture 
or  architecture,  provided  these  are  mere  forms  to  give 
the  most  beautiful  or  orderly  or  grand  expression  to  sin- 
cere worship  and  to  common  prayer.  Puritanism  is  the 
foe  to  all  formalism  in  worship,  to  all  insincerity,  to  all 
error ;  but  the  experience  of  two  centuries  has  shown 
that  even  in  the  simple  forms  of  Puritanism  there  may 
be  formalism  and  insincerity  and  error,  as  well  as  in  the 
elaborate  ritual  of  Anglican,  Roman,  or  Greek  Christian- 
ity. Puritanism  will  ever  be  opposed  to  prescribed  forms 
and  imposed  ceremonies  ;  it  demands  liberty  of  worship, 
but  that  liberty  finds  its  best  expression  where  the  intel- 
lectual, moral,  and  aesthetic  faculties  combine  to  give  to  the 
religious  energies  forms  of  truth,  beauty,  and  excellence. 

The  Puritans  emphasized  preaching  rather  than  the 
sacraments  and  public  prayer.*     The  vicars  who  could 


*  "  They  hold,  that  the  highest  and  supreme  office  and  authority  of  the  pastor, 
is  to  preach  the  gospel  solemnly  and  publicly  to  the  congregation,  by  interpret- 
ing the  written  word  of  God,  and  applying  the  same  by  exhortation  and  reproof 
unto  them.  They  hold,  that  this  was  the  greatest  work  that  Christ  and  his  apos- 
tles did  ;  and  that  whosoever  is  thought  worthy  and  fit  to  exercise  this  authority, 
cannot  be  thought  unfit  and  unworthy  to  exercise  any  other  spiritual  or  ecclesias- 
tical authority  whatsoever.  They  hold,  that  the  pastor  or  minister  of  the  Word 
is  not  to  teach  any  doctrine  unto  the  church,  grounded  upon  his  own  judgment 
or  opinion,  or  upon  the  judgment  or  opinion  of  any  or  all  the  men  in  the  world  ; 
but  only  that  truth  that  he  is  able  to  demonstrate  and  prove  evidently,  and  ap- 
parently by  the  Word  of  God  soundly  interpreted."  (Wm.  Bradshaw,  English 
Puritanism,  1604,  reprinted  in  Several  Treatises  0/  Worship  and  Ceremonies. 
London,  1660  ;  p.  41.) 


THE  RISE  OF  PRESBTTERIANISM  IN  EUROPE.  39 

not  preach,  but  who  merely  read  the  service  and  the 
printed  homilies,  were  called,  in  the  graphic  language  of 
ancient  prophesying,  "  dumb  dogs."  The  Puritans  gave 
their  strength  to  expository  preaching  and  to  exhorta- 
tion in  their  meetings  for  prophesying.  This  preaching 
of  the  gospel  had  a  powerful  effect  upon  the  people. 
It  became  a  stronghold  of  Puritanism.  The  Prelates  of 
the  Anglo-Roman  cast  put  forth  every  effort  to  suppress 
it,  but  there  were  always  pious  Puritan  Prelates  to  en- 
courage it.  When  the  preachers  were  silenced  in  the 
churches,  pious  laymen  established  lectureships,  and  the 
work  of  exposition  went  on  with  greater  freedom  and 
redoubled  energy.  The  prophesying  in  public  was  pre- 
vented, but  it  was  conducted  in  secret  and  became 
a  more  powerful  means  of  grace.  By  persecution  the 
Puritans  were  constrained  to  be  great  preachers,  and 
they  enjoyed  the  gift  and  learned  the  art  of  free  prayer. 
Such  a  band  of  preaching  and  praying  ministers  as  gath- 
ered in  the  Westminster  Assembly  the  world  had  never 
seen  before.  The  preaching  of  the  gospel  and  the  proph- 
esying or  prayer-meeting  have  been  two  leading  fea- 
tures in  all  Puritan  regions.  These  have  been  only  par- 
tially appropriated  by  the  Church  of  England  and  her 
daughters.  The  Nonconforming  Churches  of  England, 
the  Presbyterian  Churches  of  Scotland,  and  the  Puritan 
Churches  of  America  have  maintained  their  pre-eminence 
in  this  respect.  The  gift  of  prayer  has  been  bestowed 
in  marvellous  richness  and  efficacy  upon  these  Churches. 
But  the  Puritan  fathers,  who  were  forced  to  emigra- 
tion and  to  separation,  were  also  urged  by  circumstances 
to  a  position  which  they  would  not  otherwise  have  taken. 
There  is  a  liturgical  tendency  in  many  Puritan  Churches 
which  is  really  a  reaction  to  the  position  of  the  earlier 
Puritanism,  which  aimed  at  a  Protestant,  Puritan  Service 
Book,  with  the  freedom  of  extempore  prayer  ;  a  liturgy 


40 


AMERICAN  PRESBYTERIANISM. 


which  should  be  a  help  and  guide,  and  not  a  master  or 
fetter. 

VI. — PRESBYTERIANISM   AND   PRELACY. 

The  Puritan  battle  reached  its  height  in  the  struggle 
over  the  government  of  the  church.  The  real  Puritans 
were  not  opposed  to  episcopacy,  as  such,  if  the  episco- 
pacy could  be  reduced  to  New  Testament  dimensions  of 
a  presiding  presbyter.  They  were  opposed  to  a  prelacy 
which  presumed  to  govern  the  church  without  regard  to 
the  presbyters,  the  church,  and  the  people.* 

Hooper,  the  leading  English  Puritan  of  his  time,  ac- 
cepted a  bishopric  and  remained  a  Puritan  in  his  views 
of  church  government.  His  example  has  been  followed 
by  a  multitude  of  Puritan  bishops  of  the  Church  of  Eng- 
land until  the  present  day.  John  Knox  consented  to 
the  employment  of  bishops  who  should  be  subject  to 
the  General  Assembly,  and  the  First  Book  of  Discipline 


*  Calvin  has  been  repeatedly  charged  with  being  the  author  of  all  the  quarrels 
in  British  Christianity.  Benedict  Pictet,  the  Swiss  divine,  defends  him  in  a  letter 
to  Dr.  Nicholls,  1708  : 

41  If  Mr.  Calvin  had  entertained  any  prejudices  against  the  episcopal  order,  or  if 
he  had  had  any  thoughts  of  propagating  the  polity  of  the  Genevan  church  among 
other  countrys,  or  if  he  had  thought  that  that  would  best  conduce  to  keep  up 
good  order  in  the  church,  how  comes  it  that  in  that  long  letter  which  he  wrote  to 
the  Duke  of  Somerset  concerning  the  Reformation  of  the  Church  of  England,  he 
does  not  speak  one  word  against  the  dignity  of  Bishops  ?  For  then  he  had  a 
very  fair  occasion  of  breaking  his  mind  upon  this  head,  and  deserving  well  of  the 
church.  How  comes  it  to  pass  that  when  he  wrote  to  A.  Bp.  Cranmer  he  gives 
him  all  the  honorable  titles  which  are  paid  to  that  character  ?  Nay,  be  pleased 
to  hear  what  he  says  in  his  book  of  the  necessity  of  a  Reformation  in  the  Church, 
Talem  nobis,  etc.  Let  them  give  us  such  an  Hierarchy  in  which  Bishops  may  be 
so  advanced  that  they  may  not  refuse  to  be  subject  to  Christ  and  may  depend 
upon  him  as  their  only  head  and  refer  themselves  to  him  and  so  cultivate  a 
brotherly  fellowship  among  themselves,  that  they  be  not  bound  together  with 
any  other  knott  than  that  of  the  Gospel  truth  ;  then  we  shall  confess  them  to  de- 
serve ye  heaviest  curse  who  shall  not  reverence  it ;  and  pay  a  willing  obedience 
to  it.  And  writing  to  his  friend,  Mr.  Farell,  he  observes  that  there  ought  to  be 
among  Christians  such  a  hatred  of  schism,  that  they  must,  upon  all  occasions,  to 
the  utmost  of  their  power,  avoid  it."     (S.  P.  G.,  Letter  Book.) 


THE  RISE  OF  PRESBYTERIANISM  IN  EUROPE.  4.] 

provides  ten  superintendents  for  the  Church  of  Scot- 
land.* The  General  Assembly  of  the  Church  of  Scotland 
at  the  Reformation  became  the  representative  body  of 
the  Scottish  nation,  in  which  all  the  notables,  civil  and 
ecclesiastical,  were  gathered  to  share  in  the  government 
and  discipline  of  the  Church.  It  was  the  subserviency 
of  the  leading  bishops  to  the  encroachments  of  the  royal 
prerogative,  and  the  intrigues  of  the  nobles ;  their  impe- 
rious claims  to  authority  over  the  ministry ;  and  their 
determination  to  constrain  the  people  to  ceremonies  and 
ordinances  without  the  consent  of  the  presbyters,  and 
against  the  conscientious  scruples  of  the  Puritan  nation, 
which  brought  about  their  downfall. 

The  Puritan  plan  for  reforming  the  government  and 
discipline  of  the  church  was  stated  by  Thomas  Cart- 
wright,  Professor  of  Divinity  at  Cambridge,  in  1570  : 

"  (1)  That  the  names  and  functions  of  archbishops  and  arch- 
deacons ought  to  be  abolished.  (2)  That  the  offices  of  the  law- 
ful ministers  of  the  Church,  viz.,  bishops  and  deacons,  ought  to 
be  reduced  to  their  apostolical  institution  :  bishops  to  preach  the 
word  of  God,  and  pray,  and  deacons  to  be  employed  in  taking 
care  of  the  poor.  (3)  That  the  government  of  the  Church  ought 
not  to  be  intrusted  to  bishop's  chancellors,  or  the  officials  of 
archdeacons  ;  but  every  church  ought  to  be  governed  by  its  own 
ministers  and  presbyters.  (4)  That  ministers  ought  not  to  be  at 
large,  but  every  one  should  have  the  charge  of  a  particular  con- 
gregation. (5)  That  no  man  ought  to  solicit,  or  to  stand  as  a 
candidate  for  the  ministry.  (6)  That  ministers  ought  not  to  be 
created  by  the  sole  authority  of  the  bishop,  but  to  be  openly  and 


*  It,  however,  limits  their  powers  :  "  These  men  must  not  be  suffered  to  live 
as  your  idle  bishops  have  done  heretofore,  neither  must  they  remain  where  gladly 
they  would  ;  but  they  must  be  preachers  themselves,  and  such  as  may  not  make 
long  residence  in  any  place  till  their  kirkes  be  planted  and  provided  of  ministers, 
or  at  the  least,  of  readers," — and  "  If  the  superintendent  be  found  negligent  in 
any  of  the  chiefe  points  of  his  office,  and  specially  if  he  be  noted  negligent  in 
preaching  of  the  Word,  and  visitation  of  the  kirkes  ;  or  if  he  be  convicted  of  such 
crimes  which  in  common  members  are  damned,  he  must  be  deposed  without  re- 
spect of  his  person  or  office." 


42  AMERICAN  PRESBYTERIANISM. 

fairly  chosen  by  the  people."     (Brook,  Memoir  of  Thomas  Cart- 
wright,  London,  1845  ;  p.  69.) 

The  Prelatical  party  deprived  Cartwright  of  his  pro- 
fessorship December  II,  1570,  and  of  his  fellowship  at 
Trinity  College  in  September,  1 571.  He  went  to  Geneva 
and  conferred  with  Beza  and  other  chiefs  of  the  Re- 
formed churches,  and  was  confirmed  by  them  in  his 
Presbyterianism.  He  returned  to  England  in  Novem- 
ber, 1572,  to  engage  in  severer  struggles  with  Whitgift 
and  the  Prelatical  party.*  But  at  the  close  of  1574  he 
was  obliged  to  flee  to  the  continent  to  escape  arrest. 
He  remained  abroad  until  1585,  when  he  returned  to 
England  under  the  protection  of  the  Earl  of  Leicester 
and  the  Lord  Treasurer  Burleigh, \  but  was  immediately 

*  An  Admonition  to  Parliament  for  the  Reformation  of  Church  Discipline 
had  been  issued  by  John  Field  and  Thomas  Wilcocks,  for  which  they  were  cast 
into  prison.  Cartwright  espoused  their  cause,  and  issued  The  Second  Admoni- 
tion, with  an  Humble  Petition  to  both  Houses  of  Parliament  for  Relief  against 
Subscription,  1572.  Whitgift  replied  in  An  Anszvere  to  a  Certen  Libell,  inti- 
tuled An  Admonition  to  the  Parliament,  1572.  Cartwright  rejoined  in  A  Re- 
plye  to  an  Answer e  made  of  M.  Doctor  Whitegifte  againste  the  Admonition  to 
the  Parliament,  1573.  Cartwright  contended  that  the  government  and  discipline 
of  the  church  should  be  reformed  according  to  the  Scriptures.  The  discussion 
embraced  the  entire  field  of  Puritanism  :  the  choice  of  ministers,  the  offices  of 
the  Christian  Church,  clerical  habits,  bishops,  archbishops,  the  authority  of 
princes  in  matters  ecclesiastical,  confirmation,  and  other  the  like  questions.  Whit- 
gift replied  in  A  Defense  of  the  Ecclesiasticall  Regiment  in  Englande  defaced 
by  T.  C.  in  his  Replie  againste  D.  Whitgifte,  1574,  and  in  The  Defense  of  the 
Anszvere  to  the  Admonition  against  the  Replye  of  T.  C,  1574,  pp.  812,  folio. 

t  During  his  sojourn  abroad  he  carried  on  the  controversy  respecting  the  gov- 
ernment of  the  church.  In  1574  he  prepared  a  preface  to  a  Latin  work  of  Walter 
Travers,  and  translated  the  work  itself  under  the  title  :  A  full  and  flaine  decla- 
ration of  Ecclesiastical  Discipline  out  off  the  Word  off  God  and  off  the.  Declin- 
inge  off  the  Churche  off  England  from  the  same.  (2d  edition,  Geneva,  1580.) 
In  1575  he  issued  the  Second  Replie  of  Thomas  Cartwright  agaynst  Maister 
Doctor  Whitgifte 's  second  Aunswer  touching  the  Churche  Discipline,  and  in 
1587  The  Rest  of  the  second  Replie.  In  1576  he  aided  the  Puritans  of  the  isles 
of  Jersey  and  Guernsey  in  settling  the  discipline  of  the  church.  This  discipline 
was  published  in  1642  under  the  title,  The  Orders  for  Ecclesiasticall  Discipline 
according  to  that  ivhich  hath  been  practised  since  the  Refort?tation  of  the 
Church  in  his  Majesties  Dominions  by  the  ancient  ?ninisters,  elders,  and  dea- 
cons of  the  isles  of  Garnsey,  Gersey,  Spark,  and  Alder ny. 


THE  RISE  OF  PRESBYTERIANISM  IN  EUROPE.  43 

arrested  and  cast  into  prison.  His  powerful  friends, 
however,  soon  secured  his  release*  The  Puritans  in 
England  now  made  rapid  progress  in  the  Presbyterian 
organization,  so  far  as  it  was  possible  within  the  national 
Church  of  England.  As  early  as  1572  a  Conference  or 
Presbytery  had  been  constituted  at  Wandsworth,  near 
London,  where  John  Field  was  pastor.  Similar  Confer- 
ences were  secretly  formed  in  different  parts  of  Eng- 
land. A  Book  of  Discipline  was  prepared  by  Walter 
Travers  and  Thomas  Cartwright  and  submitted  to  a 
Synod  in  London  in  1584.  It  was  revised  and  adopted, 
and  by  1590  had  been  subscribed  to  by  as  many  as  500 
ministers  in  many  counties  of  England.f 

This  Presbyterian  organization  was  accomplished  by 
secret  gatherings  through  a  series  of  years.     When  at 
last  the  prelates  learned  of  it  they  were  greatly  alarmed, 
and  caused  the  arrest  of  Cartwright  and  other  leaders  and 
put  forth  every  effort  to  destroy  the  "  Holy  Discipline." 
The  contest  between  the  Prelates  and  the  Puritans 
was  complicated  by  the  Brownists  and  other  sectaries. 
Thomas  Cartwright  was  compelled  to  contend  against 
the  Prelatical  impositions,  on   the  one  hand,    and   the 
Brownist  Separatists  on  the  other.     August  30,  1590,  he 
wrote  a  letter  from  Warwick  to  Mrs.  Stubbes,  his  sister- 
in-law,  "  to  persuade  her  from  Brownism,"  in  which  he 
says: 

"  Howbeit  our  Saviour  by  his  callinge  not  being  able  to  remedy 
these  evills,  he  chose  rather  to  ioyne  himself  unto  the  company 
of  most  notorious  wicked  men,  then  that  he  would  separate  him- 

*  Schaff-Herzog,  Religious  Encyclopedia,  art.  Thomas  Cartwright. 

t  Thomas  McCrie,  Annals  of  English  Presbytery,  London,  1872,  p.  106. 
This  Book  of  Discipline  was  published  in  London  in  1644.  It  will  be  found  in 
Appendix  I.  The  Presbytery  is  sometimes  called  a  Classis,  but  in  Travers  Ful 
and  Plain  Declaration  of  Ecclesiastical  Discipline,  and  in  Cartwright' s  Sacred 
Discipline  it  is  called  a  Conference,  and  in  the  Orders  for  Ecclesiastical  Dzsci- 
pline,  of  the  isles  of  Guernsey,  etc.,  it  is  called  a  Collogue. 


44  AMERICAN  PRESBYTERIAXISM. 

self  from  the  holy  things  and  in  them  from  God  whose  they  are. 
And  seinge  that  by  beinge  of  the  wicked  unwillingly  I  take  noe 
harme,  and  am  greatly  hurte  by  separacion  from  the  holy  things 
of  God  there  is  no  cause  why  I  should  lose  the  fruite  of  the  one 
for  the  presence  of  thother.  And  consider  whether  by  this 
meanes,  you,  whose  glory  is  to  throwe  out  of  the  church,  are  not 
yourselves  throwne  out  and  after  a  sort  excommunicated  from 
the  holy  things  of  God  by  every  particuler  man,  who  either  in 
deede  or  in  your  opinion  beinge  onmeete  to  communicate,  is 
either  not  so  judged  by  your  church,  or  if  he  be,  yett  is  in  favour 
or  feare  supported  by  it."  (Harl.  MSS.  7581,  British  Museum. 
Published  in  the  Presbyterian  Review,  VI.,  p.  109.) 

But,  notwithstanding  his  opposition  to  Brownism  and 
Separation,  and  his  faithful  efforts  to  reform  the  Church 
of  England  from  within,  in  accordance  with  law,  he  was 
charged  by  his  unscrupulous  foes  with  all  the  excesses 
of  the  radical  party.  He  was  summoned  before  the 
High  Commission  and  the  Star  Chamber,  and  imprisoned 
until  1592,  when,  with  broken  health,  he  was  released 
through  the  intercession  of  powerful  friends,  on  the 
promise  of  quiet  and  peaceable  behavior. 

Andrew  Melville  led  the  battle  against  Prelacy  in 
Scotland.  In  1578  the  General  Assembly  adopted  the 
Second  Book  of  Discipline.  In  1580  the  General  Assem- 
bly resolved : 

"  Forsuameikle  as  the  office  of  ane  bischope,  as  it  is  now  usit, 
and  commonlie  taken  within  this  realme,  hes  no  sure  warrand, 
auctoritie,  or  good  ground,  out  of  the  Scripture  of  God,  but  is 
brought  in  by  the  folie  and  corruptione,  to  the  great  overthrow 
of  the  Kirk  of  God  ;  The  haill  Assemblie  of  the  Kirk,  in  ane 
voyce,  efter  libertie  give  to  all  men  to  reasone  in  the  matter, 
nane  opposing  himself  in  defending  the  said  pretended  office — 
Finds  and  declares  the  said  pretended  office,  usit  and  termit  as 
is  above  said,  unlawful  in  the  self,  as  haveing  naither  founda- 
ment,  ground,  nor  warrant,  within  the  Word  of  God."  (Alex. 
Peterkin,  Booke  of  the  Universall  Kirk  of  Scotland,  Edinburgh, 
1839,  p.  194.) 


THE  RISE  OF  PRESBYTERIANISM  IN  EUROPE.  45 

In  the  same  year  John  Craig  drew  up  the  National 
Covenant,  which  was  signed  by  the  king  and  his  nobles, 
the  ministers  and  the  entire  nation.  They  covenanted 
to  renounce  Popery  and  support  the  Protestant  religion. 
Melville  carried  the  Reformation  in  Scotland  a  stage 
further.*  The  Church  was  constructed  in  a  thorough 
Presbyterian  system  rising  from  the  Presbytery  through 
the  Provincial  Synod  to  the  General  Assembly,  and  it 
looked  forward  to  an  oecumenical  Assembly .f 

But  in  1584  King  James  and  his  nobles  restored  episco- 
pacy;  a  servile  Parliament  passed  the  "  Black  Acts"  and 
put  the  whole  government  of  the  Church  in  the  hands  of 
the  king ;  and  the  Presbyterian  leaders  were  forced  into 
exile.  But  they  returned  in  1585,  and  a  compromise 
was  made  in  1586,  when  the  General  Assembly  consented 
to  a  modified  episcopacy.  The  bishops  were  to  be  re- 
sponsible to  the  General  Assembly,  and  act  according  to 
the  advice  of  the  Synods  and  Presbyteries.^ 

The  conflict  between  the  Puritans  and  Prelatists  con- 
tinued to  increase  in  bitterness.  Dr.  Bancroft,  Feb.  9, 
1588,  claimed  divine  right  for  Prelacy,  and  soon  after 
charged  the  Scottish  Presbyterians  with  "  Genevating," 
and  the  English  Puritans  with  "  Scottizing"  in  their  dis- 
cipline. This  excited  national  animosity.  In  1592  the 
bishops  were  again  overthrown  in  Scotland,  and  the  na- 
tional Church  was  re-established  on  a  Presbyterian  basis. 

In  1603  James  of  Scotland,  by  the  death  of  Queen 
Elizabeth,  became  king  of  England.  The  English  Puri- 
tans expected  to  find  a  friend  in  a  Scottish  king,  but 


*  "  Knox  held  episcopacy  to  be  lawful,  but  not  convenient ;  an  allowable  form 
of  government,  but  not  the  purest  or  the  best.  Melville  held  episcopacy  to  be 
unlawful — opposed  to  Scripture — allowable  in  no  circumstances."  (Cunningham, 
Church  Hist.  Scotland,  I.,  p.  439.) 

t  Thomas  McCrie,  Life  of  Andrew  Melville,  Edinburgh,  1819,  I.,  pp.  169  seq. 

X  Peterkin,  in  /.  c. ,  p.  294. 


4G  AMERICAN  PRESBYTERIANISM. 

were  sorely  disappointed.  They  presented  to  the  king, 
on  his  way  to  London,  a  petition  signed  by  nearly  a 
thousand  ministers  (called  the  Millenary  petition),  but 
with  little  effect.  In  1604  a  conference  was  held  at 
Hampton  Court  between  the  Puritans  and  the  Prelates 
in  the  presence  of  the  king;  Dr.  Reynolds,  of  Cambridge, 
being  the  chief  representative  of  the  Puritans,  and 
Bishop  Bancroft  of  the  Prelates.  The  king  went  over 
to  the  party  of  the  prerogative  upon  the  theory,  "  no 
bishop,  no  king";  and  the  Puritans  were  dismissed  from 
his  presence  with  the  feeling  that  their  cause  was  more 
desperate  than  ever. 

The  leading  Scottish  ministers  were  invited  to  Lon- 
don, and  there  bullied  and  insulted  by  the  king  and  his 
ecclesiastics ;  and  at  last  imprisoned  by  the  arbitrary 
monarch,  who  took  delight  in  the  humiliation  of  his 
countrymen.*  Andrew  Melville  was  released  from  prison 
to  accept  a  professorship  at  Sedan,  France,  where  he 
soon  died.  Many  of  the  Scottish  and  English  Puritans 
fled  from  the  kingdom.  Prelacy  again  triumphed  over 
Presbytery  in  Scotland.  The  Presbyterian  heroes,  Cart- 
wright  and  Melville,  had  fallen  in  the  struggle  ;  King 
James  was  master  in  church  and  state,  and  the  churches 
of  Great  Britain  were  governed  on  the  theory  that  "  the 
bishops  must  rule  the  ministers,  and  the  king  both,  in 
things  indifferent  and  not  repugnant  to  the  Word  of 

God."f 

The  persecution  of  the  Puritans  in  England  resulted 
in  the  firm  establishment  of  Puritanism  in  Ireland.  This 
was  the  only  bright  spot  in  the  British  isles  during  these 
troublous  times.  A  noble  body  of  Puritan  prelates 
and  ministers  were    in  charge  of  the   Irish   Protestant 


*McCric,  Life  of  Andrew  Melville,  II.,  pp.  237  seq. 

\  Cunningham,  Church  History  of  Scotland,  II.,  p.  32.     Spottiswoodc,  His- 
tory of  the  Church  of  Scotland,  Edinburgh,  1851,  Vol.  III.,  p.  241, 


THE  RISE  OF  PRESBY TERIANISM  IN  EUROPE.  47 

Church.  In  1 594  Walter  Travers,  the  associate  of  Thomas 
Cartwright,  was  invited  to  Dublin  by  his  friend,  Arch- 
bishop Loftus,  and  was  appointed  provost  of  the  new 
Trinity  College.  Here  he  became  the  teacher  of  Ussher, 
and  trained  the  young  Protestants  of  Ireland  in  Presby- 
terianism.  To  Ireland  the  persecuted  Puritans  of  Eng- 
land and  Scotland  fled  in  large  numbers,  and  were  pro- 
tected and  encouraged,  as  far  as  possible,  by  the  Puritan 
prelates.* 

British  Presbyterians,  at  the  close  of  the  sixteenth 
century,  were  in  extreme  misery  in  Scotland  and  Eng- 
land, and  were  not  without  troubles  even  in  Ireland  ;  but 
they  were  being  prepared  by  the  passive  endurance  of 
wrong  for  the  severer  struggle  which  awaited  them  un- 
der Charles  II.,  when  their  fortitude  and  perseverance 
were  to  be  rewarded  with  the  divine  blessing  and  abun- 
dant success. 

We  have  traced  the  rise  of  Presbyterianism  in  Europe, 
and  found  it  to  be  the  result  of  the  development  of  the 
Christianity  of  Jesus  Christ,  as  that  Christianity  came  in 
conflict  with  human  errors  in  the  successive  periods  of 
history.  Presbyterianism  is  built  upon  all  the  previous 
constructions  of  Christianity.  It  is  Christian,  Catholic, 
Orthodox,  Protestant,  and  Puritan.  It  comprehends  all 
these  characteristics,  and  rises  upon  them  to  the  dis- 
tinctive traits  of  Presbyterianism. 


*  "  Provided  they  were  removed  out  of  England  and  Scotland,  where  they  so 
frequently  opposed  his  arbitrary  measures,  James  cared  little  for  their  existence 
and  influence  in  this  remote  and  turbulent  country.  These  exiles,  in  conjunction 
with  the  Scottish  clergy  who  had  accompanied  their  countrymen  in  the  late 
plantation  of  Ulster,  and  had  been  promoted  to  bishopricks  and  other  ecclesi- 
astical dignities,  gave  that  tone  to  the  religious  sentiments  of  the  kingdom  by 
which  it  was  distinguished  from  the  sister  country."  (Reid,  History  0/ the  Pres- 
byterian Church  in  Ireland,  I.,  p.  Sp.) 


CHAPTER  II. 

THE    STRUGGLE    OF  PRESBYTERIANISM    FOR  SUPREM- 
ACY  IN    GREAT  BRITAIN. 

AFTER  the  death  of  Archbishop  Bancroft,  in  1610,  the 
Puritans  enjoyed  a  brief  season  of  rest.  George  Abbot 
was  made  Archbishop  of  Canterbury,  and  he  quietly 
but  steadily  reversed  the  policy  of  the  prelates  who  had 
preceded  him.  But  the  Puritan  prelate  soon  lost  influ- 
ence with  the  king,  and  the  most  he  could  do  was  to  use 
his  high  office  to  restrain  persecution  and  protect  the 
persecuted  Puritans.  During  this  time  the  Irish  Puri- 
tans were  active.  The  Irish  Parliament  summoned  a 
convocation  of  the  clergy,  in  161 5,  to  secure  a  doctrinal 
standard  for  Ireland.  The  Puritans  were  unwilling  to 
adopt  the  XXXIX  Articles.  They  preferred  a  national 
confession  for  Ireland  which  should  stand  on  an  equal 
footing  with  the  national  confessions  of  England  and 
Scotland,  inasmuch  as  both  England  and  Scotland  were 
represented  in  the  ministry  and  Protestant  population  of 
Ireland.  They  also  desired  a  confession  which  would 
better  express  the  Puritan  faith.  What  the  Hampton 
Court  conference  failed  in  accomplishing,  owing  to  the 
opposition  of  the  English  prelates  and  the  tyranny 
of  King  James,  was  now  happily  accomplished  by  the 
church  of  Ireland.  James  Ussher,  the  pupil  of  Walter 
Travers,  was  at  this  time  professor  of  divinity  in  Trinity 
College,  Dublin.  He  was  selected  to  draft  the  articles. 
They  were  admirably  framed,  and  gave  an  excellent  ex- 
position of  Puritan  doctrine.  They  state  the  Puritan 
doctrine  of  the  Scriptures  and  the  Sabbath  ;  imply  the 
148) 


THE  STRUGGLE  FOR  SUPREMACY.  49 

Presbyterian  doctrine  of  the  Church ;  and  avoid  the  ob- 
noxious ceremonies.  These  articles  were  adopted  as  the 
Articles  of  Religion  of  the  Church  of  Ireland,  and  sub- 
sequently became  the  basis  of  the  Westminster  Con- 
fession.* 

In  1620  Ussher  was  made  bishop  of  Meath,  and  in  1623 
archbishop  of  Armagh  and  primate  of  Ireland.  Under 
his  administration  Puritanism  prospered  ;  English  Pres- 
byterians settled  in  Dublin  and  the  adjacent  parts ;  and 
Scotch  Presbyterians  established  themselves  in  Ulster, 
among  the  latter  the  distinguished  Welsh,  Stewart,  Dun- 
bar, and  Livingston,  who  laid  the  foundations  of  Presby- 
terianism  in  the  North  of  Ireland.-)*  They  were  perse- 
cuted by  Bishop  Echlin,  but  protected  by  Archbishop 
Ussher. 

King  James  was  entirely  under  the  influence  of  favor- 
ites, who  led  him  into  the  most  arbitrary  measures  in 
church  and  state.  He  took  delight  in  humiliating  his 
Scottish  subjects.  In  161 7  he  went  to  Edinburgh  with 
an  array  of  English  prelates,  and  endeavored  to  constrain 
Presbyterian  Scotland  to  accept  the  hated  ceremonies. 
In  1618  a. General  Assembly  was  influenced  to  adopt  the 
Five  Articles  of  Perth,  enforcing  kneeling  at  the  Lord's 
supper,  private  administration  of  the  sacraments,  con- 
firmation by  bishops,  and  the  observance  of  the  festi- 
vals of  the  church.  These  greatly  irritated  the  Presby- 
terian nation.     On  his  return  to  England  in  May,  161 8, 


*  A.  F.  Mitchell,  Lecture  on  the  Westminster  Confession,  Edinburgh,  1866 ; 
Presbyterian  Review,  N.  Y.,  I.,  pp.  153  seq. 

t  "  Though  like  the  English  Puritans  in  the  early  part  of  the  reign  of  Eliz- 
abeth, they  were  comprehended  within  the  pale  of  the  established  Episcopal 
Church,  enjoying  its  endowments  and  sharing  its  dignities,  yet  notwithstanding 
this  singular  position  which  they  occupied,  they  introduced  and  maintained  the 
several  peculiarities,  both  of  discipline  and  worship,  by  which  the  Scottish  church 
was  distinguished.  To  them,  therefore,  the  grateful  regards  of  their  descendants 
in  this  country  have,  from  an  early  period,  been  directed  as  the  founders  of  the 
Presbyterian  Church  in  Ireland."     (Reid,  I.,  p.  123.) 

4 


50  AMERICAN  PRES3YTERIANISM. 

the  king  directed  Bishop  Moreton  to  draw  up  the  Book 
of  Sports,  in  opposition  to  the  Puritan  Sabbath.  It  was 
designed  to  be  read  in  the  parish  churches  through- 
out England,  but  Archbishop  Abbot  interposed,  firmly 
resisted  it,  and  prevented  its  going  any  further  than 
Lancastershire  and  some  other  districts  where  Papists 
abounded. 

I. — WILLIAM     LAUD,    DICTATOR    OF    THE    BRITISH 
CHURCHES. 

When  Charles  I.  ascended  the  throne  of  his  fathers  in 
1625  the  Presbyterians  made  an  earnest  effort  for  relief. 
The  Scottish  ministers  petitioned  for  the  repeal  of  the 
Articles  of  Perth,  but  in  vain.  The  monarch  was  en- 
tirely under  the  influence  of  evil  counsellors.  William 
Laud  became  a  great  favorite  of  the  king,  and  was  rap- 
idly promoted  to  the  highest  positions  in  the  church. 
In  1628  he  was  appointed  bishop  of  London,  and  his 
ambition  took  lofty  flights.  He  undertook  to  change 
the  doctrines  and  worship,  the  government  and  the  life 
of  the  three  national  Churches  of  the  British  isles. 

Archbishop  Abbot  was  suspended  for  resisting  the 
new  Arminianism  ;  the  jurisdiction  of  the  primate  was 
put  in  the  hands  of  a  commission  of  five  bishops,  of 
whom  Laud  was  chief;  and  so  the  entire  control  of  ec- 
clesiastical affairs  passed  into  his  hands,  and  Puritanism 
was  put  under  the  ban. 

The  English  parliaments  were  summoned  in  1625, 
1626,  and  1629.  But,  when  it  was  found  that  they  were 
determined  to  redress  the  civil  and  ecclesiastical  wrongs 
of  the  nation,  they  were  speedily  dissolved,  and  absolu- 
tism prevailed  in  church  and  state.  Thus  Presbyterianism 
was  identified  with  liberty  and  constitutional  govern- 
ment. The  people  and  their  leaders  assumed  a  stubborn 
resistance;  they  were  gathering  up  their  energies  and 


THE  STRUGGLE  FOR  SUPREMACY.  5j 

abiding  their  time  for  a  supreme  effort  to  overthrow 
prelacy  and  tyranny,  which  had  also  become  identical 
terms.  Charles  I.  was  urged  to  greater  stretches  of  the 
royal  prerogative  by  his  evil  counsellors,  who  subse- 
quently reaped  the  due  harvest  of  all  their  crimes.  He 
played  the  part  of  a  bigot  and  a  despot,  and  trampled  upon 
the  conscience,  the  rights,  and  the  liberties  of  his  peo- 
ple. For  eleven  years  he  tried  to  get  on  without  a  Par- 
liament, and  thereby  lost  the  confidence  of  all  classes  of 
his  subjects.  He  undermined  his  own  throne,  and  at 
last  brought  his  own  stubborn  neck  to  the  executioner's 
block. 

Archbishop  Laud  was  chiefly  responsible  for  the  evil 
course  in  ecclesiastical  affairs.*  He  was  not  content 
with  a  reconstruction  of  the  Church  of  England  in  ac- 
cordance with  his  Anglo -Catholic  notions,  and  the 
extermination  of  Puritanism  with  its  Calvinism  and 
Presbyterianism ;  but  he  also  obtruded  his  obnoxious 
theories  and  practices   upon   the    Scottish   nation   and 


*  He  was  narrow-minded,  unscrupulous,  haughty  ;  by  no  means  free  from 
irascibility  and  vindictiveness,  blindly  ritualistic,  and  cruelly  despotic.  For 
years  he  was  the  king's  most  confidential  adviser  in  State  as  well  as  in 
Church  affairs.  He  sought  and  found  able  and  unscrupulous  coadjutors  in  the 
work  of  "harrying"  Puritans  out  of  the  Church,  and  constitutionalists  out  of 
the  State  ;  setting  up,  in  lieu  of  their  ideal  of  regulated  freedom,  the  system  to 
which  he  himself  gave  the  name  of  thorough — thorough  absolutism  in  the 
State,  thorough  despotism  in  the  Church.  He  virtually  proscribed  and  stigma- 
tized as  Puritanism  the  old  Augustinian  doctrines,  which  his  predecessor  not  only 
tolerated  but  approved,  and  for  which  the  House  of  Commons  so  resolutely  con- 
tended. He  used  the  powers  of  his  high  office  and  of  the  Courts  of  Star-Cham- 
ber and  High  Commission  with  a  rigor  and  savagery  unknown  before,  condemn- 
ing to  lifelong  imprisonment,  or  to  cruel  mutilations,  or  ruinous  fines,  men  whose 
offences  did  not  justify  such  extreme  proceedings,  and  meting  out  to  grave  di- 
vines, practised  lawyers,  physicians,  and  scholars,  punishments  till  then  reserved 
for  the  lowest  class  of  felons  and  sowers  of  sedition. 

The  indignities  perpetrated  on  Leighton,  Prynne,  Burton,  and  Bastwick  are 
well  known,  and  the  liberation  of  these  sufferers  from  their  long  imprisonment, 
and  the  exhibition  of  their  mutilated  faces,  raised  to  its  height  the  popular  indig- 
nation against  Laud  and  his  accomplices.  (A.  F.  Mitchell,  The  Westminster 
Assembly,  London,  1883,  pp.  83  seg.) 


52  AMERICAN  PRESBYTERIANISM. 

an  independent  Reformed  Church ;  and  he  intruded 
with  his  domination  upon  the  jurisdiction  of  the  pri- 
mate of  the  Irish  Church,  the  learned  and  devout  Pu- 
ritan, Ussher.  He  was  a  usurper  in  three  nations, 
without  ecclesiastical  or  civil  right,  and  in  defiance  of 
his  own  Anglo-Catholic  theories  of  church  government. 
No  pope  ever  lorded  it  over  the  Church  with  such 
haughty  indifference  to  the  sufferings  of  the  ministry' 
and  people,  and  with  such  despotic  determination  to 
remodel  the  constitution  of  three  national  Churches  to 
accord  with  his  own  ideal. 

The  infamous  Wentworth  (afterwards  the  earl  of  Straf- 
ford) was  appointed  Lord  Deputy  of  Ireland  in  January, 
1632.  He  undertook  to  carry  out  the  views  of  Laud, 
who,  in  1633,  owing  to  the  death  of  Abbot,  succeeded 
to  the  primacy  of  the  English  Church.  Wentworth  used 
as  his  tool  his  private  chaplain,  John  Bramhall,  whom 
he  made  bishop  of  Deny  in  1634,  in  place  of  the  learned 
and  godly  Puritan,  Downham.  A  convocation  of  the 
Irish  clergy  was  held  under  his  orders  in  1634,  and  they 
were  browbeaten  into  adopting  the  XXXIX  Articles, 
and  a  book  of  canons,  selected  from  the  English  canons. 
These  were  at  once  put  in  operation  against  the  Presby- 
terians. Archbishop  Ussher  was  ignored.  He  timidly 
submitted  to  the  invasion  of  his  prerogatives.  He  was 
a  splendid  scholar,  but  he  was  not  of  the  heroic  type, 
and  in  the  critical  hour  was  found  wanting  in  the  cour- 
age which  was  indispensable  to  his  own  honor  and  to  the 
maintenance  of  the  principles  which  were  dear  to  him. 

In  1633  Laud  advanced  in  the  war  against  Puritanism 
from  the  battle  against  Calvinism  to  a  struggle  against 
the  Puritan  Sabbath.  He  persuaded  King  Charles  I.  to 
revive  the  Book  of  Sports,  and  put  it  in  operation. 

The  ethical  element  is  one  of  the  most  characteristic 
elements  of  Puritanism.     The  Puritans  were  not  content 


THE  STRUGGLE  FOR  SUPREMACY.  53 

with  the  passive  attitude  of  simple  faith  ;  they  assumed 
the  active  attitude  of  working  out  their  own  salvation 
rooted  in  faith.  Human  life  was  to  them  a  battle  with 
indwelling  sin  and  with  external  evil.  They  went  into 
the  conflict  equipped  with  Scripture  armor  and  weapons, 
and  were  assured  of  victory.  Bunyan's  Pilgrims  Prog- 
ress and  Holy  War  are  the  culmination  of  a  large  num- 
ber of  writings  on  this  subject.  They  are  the  most  popu- 
lar because  they  are  in  this  respect  the  best  exposition 
of  the  ethical  side  of  Puritanism. 

The  ethical  battle  of  Puritanism  was  fought  about  the 
Sabbath  as  a  centre.  This  was  forced  by  the  Book  of 
Sports.  This  book  had  been  issued  by  King  James  in 
1618  "  to  encourage  recreations  and  sports  on  the  Lord's 
day."  It  discriminated  between  harmless  and  lawful 
sports,  in  which  all  good  churchmen  might  engage,  but 
from  which  Papists  and  Puritans  were  excluded, — and 
unlawful  sports.  It  seems  incredible  that  Christian  prel- 
ates should  have  endorsed  such  a  book,  and  encouraged 
the  violation  of  the  Lord's  day  in  such  a  way  as  this. 
The  Puritan  pastors  preferred  the  law  of  their  heavenly 
King  to  the  book  of  their  earthly  monarch.  Rather  than 
transgress  the  4th  commandment  they  gave  up  their 
livings  and  suffered  fine  and  imprisonment.  The  Sab- 
bath is  the  citadel  of  Puritan  ethics.  It  is  due  to  Puritan- 
ism alone  that  Great  Britain  and  America  enjoy  the  rest 
and  peace  and  holy  worship  of  the  Lord's  day. 

The  forced  struggle  on  this  and  other  points  gave  the 
Puritan  piety  an  Old  Testament  cast.  The  Puritans 
were  impelled  by  circumstances  to  the  brink  of  legalism. 
They  did  not  sufficiently  apprehend  the  different  stages 
in  the  development  of  Biblical  ethics.  They  imposed 
upon  themselves  and  others  not  a  few  rigorous  rules  and 
irksome  restraints  which  have  made  Puritanism  to  many 
a  mark  of  bondage  and  Pharisaism.     But  such  mistakes 


54  AMERICAN  PRESBYTERIANISM. 

are  common  to  all  great  religious  movements.*  They 
were  committed,  however,  rather  by  their  feebler  de- 
scendants than  by  the  Puritan  fathers.  It  is  essential 
that  we  should  distinguish  between  Puritan  and  Puri- 
tanical, between  the  original  and  genuine  Puritan  holi- 
ness and  its  later  stereotyped  and  mechanical  Puritanical 
caricature. 

The  Puritans  were  too  much  influenced  by  the  Old 
Testament  in  proportion  to  the  New  Testament.  They 
did  not  sufficiently  apprehend  the  different  stages  in 
divine  doctrine  and  morals ;  but  they  were  faithful  to 
the  Word  of  God  as  they  understood  it.  And  even  here 
they  wrought  out  the  doctrine  of  the  Covenants.  They 
introduced  it  as  the  structural  principle  of  their  theology. 
They  gave  the  impulse  to  the  Covenant  theology  of  Hol- 
land which  became  the  chief  means  of  resistance  to  the 
scholasticism  of  the  17th  century,  and  the  rallying  point 
for  a  revival  of  theology  in  modern  times. f  Indeed, 
the  Puritans  could  not  be  scholastics.  The  essential 
principle  of  Puritanism  was  the  foe  of  all  scholasticism  and 
ecclesiasticism.  The  Puritans  sought,  above  all,  union 
and  communion  with  God  by  a  living  faith  and  a  grow- 
ing faith.  They  desired  above  all  things  to  be  conformed 
to  God's  will ;  and  so  they  resisted  conforming  to  the 
prelates'  will.  Their  ideal  was  a  holy  life  in  communion 
with  God.     This  was  the  noble  aspiration  of  Puritanism 


*  Isaac  Taylor,  in  his  Wesley  and  Methodism  (New  York,  1852,  p.  81),  makes 
the  following  significant  reflections  :  "  Put  thus  it  is,  and  ever  has  been,  that 
those  who  are  sent  by  Heaven  to  bring  about  great  and  necessary  movements, 
which,  however,  are,  after  a  time,  either  to  subside  or  to  fall  into  a  larger  orbit, 
are  left  to  the  short-sightedness  of  their  own  minds  in  fastening  upon  their  work 
some  appendage  (perhaps  unobserved)  which,  after  a  cycle  of  revolutions,  must 
secure  the  accomplishment  of  Heaven's  own  purpose — the  stopping  of  that  move- 
ment. Religious  singularities  are  Heaven's  brand  imprinted  by  the  unknowing 
hand  of  man  upon  whatever  is  destined  to  last  its  season,  and  to  disappear." 

t  Mitchell,  Westminster  Assembly,  p.  377,  and  Briggs,  Biblical  Study,  p.  342. 


THE  STRUGGLE  FOR  SUPREMACY.  55 

which  has  made  British  and  American  society  the  most 
ethical  and  upright,  the  most  manly  and  godly  society 
the  world  has  yet  seen.  The  reality  and  power  of  godli- 
ness have  been  displayed  in  Great  Britain  and  her  colo- 
nies more  than  in  any  other  lands  under  heaven.  In 
them  religion  has  been  a  reality  and  a  power  for  prac- 
,  tical  aggressive  work  in  every  department  of  religious 
-and  moral  reform,  and  for  the  extension  of  the  gospel 
throughout  the  world. 

Archbishop  Laud  next  advanced  to  a  struggle  with 
Scotland  in  the  field  of  Public  Worship.  A  new  liturgy 
was  prepared  to  displace  the  Book  of  Common  Order  of 
the  Scottish  Church.  A  book  of  canons  was  composed 
to  be  used  as  an  instrument  of  torture  to  the  Scottish 
ministry.  It  was  proposed  to  change  the  national  re- 
formed religion  into  a  new  Anglo-Catholic  religion, 
devised  in  the  fertile  brain  of  the  English  Cyprian.  The 
Scottish  nation  declined  to  abandon  the  Reformed  re- 
ligion. The  presumption  of  the  English  primate  had 
reached  its  climax.  Three  nations  were  agonizing  under 
his  insufferable  tyranny. 

II. — THE  SOLEMN  LEAGUE  AND  COVENANT. 

On  the  23d  of  July,  1637,  the  archbishop  of  St.  An- 
drews, the  bishop  of  Edinburgh,  and  a  large  number  of 
clergymen  assembled  in  St.  Giles  church,  Edinburgh,  to 
introduce  the  new  liturgy.  The  congregation  declined 
to  hear  it,  and  the  church  became  the  centre  of  a  revo- 
lution which  spread  like  wildfire  over  Scotland,  and  ere 
long  convulsed  the  British  isles. 

A  large  and  influential  body  of  twenty-four  nobles, 
sixty-six  commissioners  of  towns  and  parishes,  and  nearly 
a  hundred  ministers,  marched  in  a  body  to  the  council- 
house,  Sept.  20th,  and  presented  petitions  against  the 
liturgy  from  all  parts  of  the  kingdom.     But  the  king 


50  AMERICAN  PRESBYTERIANISM. 

ignored  the  wishes  of  the  nation,  and  the  nation  was 
obliged  to  organize  itself  to  maintain  its  civil  and  re- 
ligious rights  and  liberties.  Four  committees  were  ap- 
pointed, called  Tables,  representing  the  nobles,  the  gen- 
try, the  burghers,  and  the  ministry,  with  a  central  com- 
mittee. The  king  issued  a  proclamation  insisting  on  the 
Book  of  Common  Prayer,  and  commanding  the  Tables 
to  disperse,  under  penalty  of  high  treason.  The  Tables 
now  resolved  to  proceed  to  extremities  and  unite  the 
nation  in  a  solemn  league  and  covenant.  This  was  drawn 
up  by  Alexander  Henderson  and  Johnston  of  Warriston, 
and  after  revision,  was  adopted  and  submitted  to  the 
nation  for  signature.  It  was  signed  with  wonderful  en- 
thusiasm, and  with  hands  uplifted  to  heaven.  It  was  an 
act  of  consecration  on  the  part  of  the  Scottish  people, 
which,  as  to  its  essence,  is  one  of  the  noblest  transac- 
tions of  modern  times.  The  king  was  compelled  to  yield 
to  the  will  of  the  nation.  He  himself  signed  the  cove- 
nant of  1580,  and  summoned  a  free  General  Assembly. 
The  "General  Assembly  met  November  21,  1638,  in  the 
cathedral  of  Glasgow.  The  Service  Book,  the  Book  of 
Canons,  the  Five  Articles  of  Perth,  and  the  Bishops  were 
all  overthrown,  and  Presbytery  again  came  into  power 
and  trampled  Prelacy  in  the  dust. 

The  English  Puritans  were  watching  the  events  in 
Scotland  with  strained  attention.  They  had  suffered 
the  extremities  of  persecution  for  conscience  sake.  Many 
of  the  noblest  in  church  and  state  had  been  constrained 
to  seek  refuge  in  flight.  Others  would  have  gone  into 
voluntary  exile,  but  were  detained  by  the  authorities, 
who  seemed  to  delight  in  their  miseries.  The  English 
people  were  urged  on  to  desperation. 

The  Scottish  Covenanters  forced  King  Charles  to  call 
a  Parliament  in  England  in  order  to  give  him  the  means 
needed  to  resist  them.  But  the  English  Parliament 
was  Puritan,  and  it  entered  into  conflict  with  the  royal 


THE  STRUGGLE  FOR  SUPREMACY.  57 

prerogative,  and  showed  no  disposition  to  aid  the  king 
against  their  brethren  in  Scotland  who  were  battling 
with  them  for  a  common  cause.  It  was  therefore  dis- 
solved. The  Covenanters  organized  a  large  and  enthu- 
siastic army,  under  the  command  of  the  veteran  field- 
marshal  Leslie.  They  crossed  the  Tweed  and  encamped 
at  Newcastle.  Charles  I.  was  now  obliged  to  summon 
a  Parliament  and  consider  the  demands  of  the  Puritan 
nation.  Instead  of  aiding  the  king  against  the  Scots, 
the  English  Parliament  combined  with  the  Scots  and 
forced  the  king  to  sign  a  treaty,  August  10,  1641,  look- 
ing toward  unity  in  religion  and  conformity  of  church 
government  between  the  two  nations  in  the  direction  of 
Presbyterianism. 

In  the  meanwhile  the  Irish  Presbyterians  were  not 
idle.  The  Irish  Parliament,  in  1641,  abolished  the  court 
of  High  Commission,  and  declared  its  proceedings  null 
and  void.  They  set  about  redressing  the  grievances  of 
the  Church.  The  arbitrary  prelates  were  called  to  ac- 
count, and  the  ministry  and  people  again  enjoyed  peace 
and  prosperity.  But  it  was  only  for  a  season.  The  re- 
bellion of  the  Irish  Roman  Catholics  burst  forth,  and 
the  Protestants  were  compelled  to  unite  their  forces  and 
do  their  utmost  to  put  down  the  rebellion.  The  Pres- 
byterians who  had  fled  to  Scotland  returned  with  the 
Scottish  armies,  and  the  first  Irish  Presbytery  was  con- 
stituted by  the  chaplains  of  the  Scottish  regiments  in  1642. 
To  this  Presbytery  the  Presbyterian  people  and  minis- 
ters of  the  north  of  Ireland  gave  their  adherence,  and  a 
Presbyterian  church  government  was  permanently  estab- 
lished in  Ireland.  The  Anglo-Catholic  prelatical  party 
had  determined  to  reduce  the  British  isles  to  conformity 
with  their  programme.  The  Presbyterian  party  were 
now  determined  to  transform  the  British  isles  into  a 
Presbyterian  kingdom  of  God. 


58  AMERICAN  PRESBYTERIANISM. 

"  A  great  idea  was  now  filling  the  vision  of  Presbyterian  Scot- 
land. At  first  it  had  loomed  dimly  in  the  distance ;  it  had  grad- 
ually come  nearer  and  nearer ;  and  now  it  seemed  quite  within 
its  grasp.  Scotland  was  ambitious  of  bestowing  upon  England 
the  blessings  of  Presbytery.  The  liberal  spirit  of  the  great  Re- 
formers, in  regard  to  Episcopacy  and  Presbytery,  had  passed 
away.  Anglican  bishops  had  claimed  for  Episcopacy  a  divine 
right ;  almost  every  Scotch  minister  now  believed  Presbytery  to 
have  a  divine  right.  They  thought  themselves  bound  to  preach 
this  as  an  article  of  their  faith,  and  to  propagate  Presbyterianism 
as  a  part  of  their  religion.  The  zeal  of  proselytism  took  hold  of 
them,  and  at  this  period  they  verily  believed  that  theirs  was  to 
be  the  proud  distinction  of  bringing  back  prelatic  England  to 
the  purity  of  apostolic  times.  Nor  were  their  hopes  altogether 
unfounded.  A  large  and  powerful  party  in  England  were  labour- 
ing for  the  overthrow  of  the  hierarchy.  Many  of  the  Puritans 
were  known  to  be  Presbyterians ;  Independency  was  still  in  its 
infancy ;  and  the  parliamentary  leaders  secured  the  assistance  of 
Scotland  by  flattering  its  ambition."  (Cunningham,  The  Church 
History  of  Scot/and,  Edinburgh,  1859,  pp.  128  seq.) 

It  now  became  manifest  that  the  reorganization  of  the 
Churches  of  the  three  nations  should  go  on  harmoniously 
and  with  a  view  to  uniformity.  The  Irish  rebellion,  for 
which  Charles  I.  was  largely  responsible,  irritated  still 
more  his  English  and  Scottish  as  well  as  his  Irish  Protest- 
ant subjects.  They  lost  confidence  in  his  integrity  and 
honor,  and  suspected  that  he  designed  to  reduce  them 
to  popery.  The  Scottish  nation  had  the  advantage  of 
its  historic  General  Assembly,  which  acted  promptly  in 
the  establishment  of  the  Presbyterial  government  of  the 
church  in  place  of  the  prelatical.  But  the  English  na- 
tion had  no  such  precedent.  They  were  obliged  to  sum- 
mon an  Assembly  of  Divines  and  learned  laymen  under 
the  protection  of  Parliament,  who  should  be  free  from 
the  domination  of  prelates.  It  was  many  months  before 
this  scheme  was  perfected.  In  the  Grand  Remonstrance, 
December  1,  1641,  it  was  proposed  to  the  king  that  there 
should  be 


THE  STRUGGLE  FOR  SUPREMACY. 


59 


"  a  General  Synod  of  the  most  grave,  pious,  learned,  and  judi- 
cious divines  of  this  Island,  assisted  by  some  from  foreign  parts 
professing  the  same  religion  with  us,  who  may  consider  of  all 
things  necessary  for  the  peace  and  good  government  of  the 
Church,  and  represent  the  results  of  their  consultation  to  Parlia- 
ment, to  be  there  allowed  and  confirmed,  and  receive  the  stamp 
of  authority,  thereby  to  find  passage  and  obedience  throughout 
the  kingdom."     (Masson,  Life  of  Milton,  II.,  pp.  327  seq.) 

But  it  was  not  until  June  1,  1643,  that  the  ordinance 
was  passed 

"  for  the  calling  of  an  Assembly  of  learned  and  godly  divines, '  to 
meet'  at  Westminster,  in  the  chappell  called  King  Henry  the 
Seventh's  Chappell  on  the  first  day  of  July,  in  the  year  of  our 
Lord,  1643  ....  to  conferre  and  treat  amongst  themselves  of 
such  matters  and  things  touching  and  concerning  the  liturgy, 
discipline  and  government  of  the  Church  of  England,  or  the  vin- 
dicating and  clearing  of  the  doctrine  of  the  same  from  all  false 
aspersions  and  misconstructions,  as  shall  be  proposed  unto  them 
by  both  or  either  of  the  said  houses  of  Parliament,  and  no  other, 
and  to  deliver  their  opinion  and  advices  of  or  touching  the  mat- 
ters aforesaid,  as  shall  be  most  agreeable  to  the  Word  of  God,  to 
both  or  either  of  the  said  houses,  from  time  to  time,  in  such 
manner  or  sort  as  by  both  or  either  of  the  said  houses  of  Parlia- 
ment shall  be  required." 

The  Assembly  met,  in  accordance  with  the  ordinance, 
on  Saturday,  July  1,  1643,  in  Westminster  Abbey,  "with 
a  great  congregation  besides  ";  and  listened  to  a  sermon 
by  the  prolocutor  on  John  xiv.  18.  "After  sermon  all 
the  members  of  the  Assembly  present  went  into  Henry 
VII. 's  Chapel,  where  the  names  being  called,  the  ap- 
pearance of  names  that  day  was  sixty-nine,  or  there- 
abouts." * 

August  4th,  the  Westminster  Assembly  united  with 
Parliament  in  addressing  letters  to  the  General  Assem- 


*  John  Lightfoot,  Journals ;  in  his  Collected  Works^  London,  1824 ;  xiii.,  p.  3. 


QO  AMERICAN  PRESBYTERIANISM. 

bly  of  the  Church  of  Scotland,  requesting  that  they 
would, 

"  according  to  their  former  promise  and  resolution,  send  to  the 
Assembly  here  such  number  of  godly  and  learned  divines  as  in 
their  wisdom  they  think  most  expedient  for  the  furtherance  of 
the  work  which  so  much  concerns  the  honour  of  God,  the  pros- 
perity and  peace  of  the  two  Churches  of  England  and  Scotland," 
assuring  them  "  of  all  testimonies  of  respect,  love,  and  the  right 
hand  of  fellowship." 

A  committee  of  Parliament,  and  Stephen  Marshall 
and  Philip  Nye  of  the  Assembly,  carried  the  letters  to 
Scotland.  The  General  Assembly  of  the  Church  of 
Scotland  sent  Alexander  Henderson  and  George  Gilles- 
pie, ministers,  and  Lord  Maitland,  ruling  elder,* 

"  to  repaire  unto  the  Assembly  of  Divines  and  others  of  the 
Kirke  of  England,  now  sitting  at  Westminster,  to  propound, 
consult,  treat,  and  conclude  with  them  ....  in  all  such  things 
as  may  conduce  to  the  utter  extirpation  of  Popery,  Prelacie, 
Heresie,  Schisme,  Superstition,  and  Idolatrie,  and  for  the  set- 
tling of  the  so-much-desired  union  of  the  whole  Island  in  one 
forme  of  church  government,  one  confession  of  faith,  one  com- 
mon catechism,  and  one  directory  for  the  worship  of  God." 

They  sent  with  their  commissioners  the  Solemn  League 
and  Covenant.  This  was  prepared  by  Henderson  on  the 
basis  of  the  earlier  covenants,  and  after  some  modifica- 
tion was  adopted  with  great  enthusiasm  in  Scotland  and 
by  the  English  committees.  It  was  approved  by  the 
Westminster  Assembly  and  the  English  Parliament  with 
some  slight  amendments  ;  and  then  on  Monday,  Sep- 
tember 25th,  the  Westminster  Assembly,  with  the  House 
of  Commons,  took  the  Solemn  League  and  Covenant  in 
St.    Margaret's   church,  Westminster,   lifting    up    their 


*  Robert  Bailie,  Samuel  Rutherford,  and  Johnston  of  Warriston,  soon  rein-  * 
forced  them. 


THE  STRUGGLE  FOR  SUPREMACY.  Ql 

hands  at  the  conclusion  of  every  clause,  and  then  subse- 
quently signing  it.     They  solemnly  swore  : 

"  r.  That  we  shall  sincerely,  really,  and  constantly,  through 
the  grace  of  God,  endeavor,  in  our  several  places  and  callings, 
the  preservation  of  the  Reformed  religion  in  the  Church  of  Scot- 
land, in  doctrine,  worship,  discipline,  and  government,  against 
our  common  enemies ;  the  reformation  of  religion  in  the  king- 
doms of  England  and  Ireland,  in  doctrine,  worship,  discipline, 
and  government,  according  to  the  Word  of  God  and  the  ex- 
ample of  the  best  Reformed  Churches  ;  and  shall  endeavor  to 
bring  the  Churches  of  God  in  the  three  kingdoms  to  the  near- 
est conjunction  and  uniformity  in  religion,  confession  of  faith, 
form  of  church  government,  directory  for  worship,  and  catechis- 
ing ;  that  we,  and  our  posterity  after  us,  may,  as  brethren,  live  in 
faith  and  love,  and  the  Lord  may  delight  to  dwell  in  the  midst 
of  us.  2.  That  we  shall,  in  like  manner,  without  respect  of  per- 
sons, endeavor  the  extirpation  of  Popery,  Prelacy  (/.  e.,  church 
government  by  archbishops,  bishops,  their  chancellors  and  com- 
missaries, deans  and  chapters,  archdeacons,  and  all  other  ecclesi- 
astical officers  depending  on  that  Hierarchy),  superstition,  heresy, 
schism,  profaneness,  and  whatsoever  shall  be  found  to  be  con- 
trary to  sound  doctrine  and  the  power  of  godliness  ;  lest  we  par- 
take in  other  men's  sins,  and  thereby  be  in  danger  to  receive  of 
their  plagues,  and  that  the  Lord  may  be  one  and  his  name  one  in 
the  three  kingdoms."  * 

III. — THE   WESTMINSTER  ASSEMBLY. 

The  Westminster  Assembly  was  composed  of  121  di- 
vines, carefully  selected  by  the  Lords  and  Commons, 
representing  all  the  counties  of  England  and  Wales,  and 
the  Universities  of  Oxford  and  Cambridge.  Ireland  was 
represented  by  its  primate  Ussher  and  its  professor  of 
divinity  at  Trinity  College,  Dublin,  Joshua  Hoyle.  The 
Lords  were  represented  by  ten  nobles,  and  the  Commons 
by  twenty  of  their  ablest  men.     England  was  now,  for 


*  We  give  only  the  two  most  essential  clauses  of  this  Covenant.     The  whole  is 
given  in  Schaff's  Creeds  of  Christendom ,  I.,  p.  690. 


62  AMERICAN  PRESBYTERIANISM. 

the  first  time,  equitably  represented  in  an  ecclesiastical 
Assembly.  England  has  never  since  been  in  the  position 
to  secure  such  another  full  representation  of  English 
Protestantism  as  the  Westminster  Assembly  afforded. 
The  three  great  parties  which  now  divide  British  Prot- 
estantism were  adequately  represented  among  the  learned 
divines  named  in  the  ordinance. 

Of  the  defenders  of  Episcopacy  were  Archbishop 
Ussher,  Bishops  Brownrigge  and  Westfield,  Drs.  Featley, 
Hackett,  Hammond,  Holdsworth  (Master  of  Emanuel  Col- 
lege, Cambridge),  Morley,  Nicholson,  Saunderson  (Pro- 
fessor of  Divinity  at  Oxford),  Ward  (Master  of  Sidney 
Sussex  College),  all  able  men,  and  doubtless  others.*  Of 
the  Independents,  the  five  who  had  returned  from  exile 
in  Holland,  Thos.  Goodwin,  Philip  Nye,  William  Bridge, 
Jeremiah  Burroughs,  and  Sidrach  Simpson,  were  the 
chief ;  but  others  held  their  opinions  in  whole  or  in 
part.  The  main  portion  was  selected,  from  the  necessity 
of  the  case,  from  the  great  body  of  the  ordained  ministry 
of  the  Church  of  England,  who  had  long  been  Puritans 
and  Presbyterians.  These  controlled  the  Assembly,  not 
without  severe  and  long-continued  struggles  with  the 
Independents  ;  and  also  with  the  Erastians,  especially 
John  Lightfoot,  Thos.  Coleman,  and  John  Selden,  who 
were  in  many  respects  the  ripest  scholars  in  the  body. 

The  Assembly,  immediately  after  its  organization,  set 
to  work  upon  the  revision  of  the  XXXIX  Articles. 
This  engaged  their  attention  until  Oct.  12,  1643^  when 
they  received  an  order  from  Parliament : 


•  But  only  Bishop  Westfield  and  Dr.  Featley  attended,  for  a  short  time— the 
former  dying  June  25,  1644,  the  latter  being  expelled  in  September,  1643. 

t  The  work  of  revision  had  extended  through  fifteen  important  articles.  It 
was  never  resumed.  However,  the  labor  was  not  fruitless.  By  act  of  Assembly 
and  Parliament  these  revised  articles  were  used  as  a  temporary  standard  until 
the  Confession  of  Faith  could  be  completed.  (Briggs,  Doc.  Hist.  West.  Assem- 
bly, Presbyterian  Review \  I.,  pp.  140^^.) 


THE  STRUGGLE  FOR  SUPREMACY.  63 

"  to  forthwith  confer  and  treat  among  themselves,  of  such  disci- 
pline and  government  as  may  be  most  agreeable  to  God's  holy 
word,  and  most  apt  to  procure  and  preserve  the  peace  of  the 
church  at  home,  and  nearer  agreement  with  the  Church  of  Scot- 
land and  other  reformed  Churches  abroad,  to  be  settled  in  this 
Church  in  stead  and  place  of  the  present  church  government  by 
archbishops,  bishops,  ....  which  is  resolved  to  be  taken  away." 

The  Assembly  went  at  once  to  work  and  labored 
faithfully  until  July  4,  1645,  when  the  draft  of  Church 
Government  was  sent  up  to  Parliament.* 

During  these  long  months  a  serious  conflict  was  waged 
between  the  three  parties  in  the  Assembly— the  Eras- 
tians,  the  Independents,  and  the  Presbyterians— and  by 
the  same  parties  throughout  the  nation.  The  Assembly 
refrained  from  sending  up  their  decision  for  a  long  time, 
hoping  for  an  accommodation  with  the  Independents, 
but  in  vain.  This  delay  was  fatal  to  Presbyterian  su- 
premacy in  England. 

Outside  the  Assembly  the  leaders  on  both  sides  first 
united  in  the  effort  to  prevent  debate,  and  published : 
"Certain  considerations  to  dissuade  men  from  further 
gathering  of  churches  in  this  present  juncture  of  time, 
subscribed  by  diverse  divines  of  the  Assembly  hereafter 
mentioned:'  London,  1643.  Among  these  were  Twisse, 
Marshall,  Herle,  Tuckney,  Palmer,  on  the  one  side ;  and 
Goodwin,  Nye,  Greenhill,  and  Burroughs,  on  the  other. 
They  say : 

"  That  it  is  not  to  bee  doubted,  but  the  councells  of  the  Assem- 
bly of  Divines,  and  the  care  of  the  Parliament  will  be,  not  onely 
to  reforme  and  set  up  Religion  throughout  the  nation,  but  will 
concurre  to  preserve  whatever  shall  appeare  to  be  the  rights  of 
particular  congregations,  according  to  the  Word,  and  to  beare 
with  such  whose  consciences  cannot  in  all  things  conforme  to 


*  It  was  entitled  The  Humble  Advice  of  the  Assembly  of  Divines,  now  sitting 
by  Ordinance  of  Parliament  at  Westminster,  concerning  Church  Governme?it. 


64  AMERICAN  PRESBYTERIANISM. 

the  publicke  rule,  so  farre  as  the  Word  of  God  would  have  them 
borne  withall." 

Charles  Herle  reduced  the  difference  between  Presby- 
terians and  Independents  to  a  minimum  in  his  "Inde- 
pendency on  Scriptures  of  the  Independency  of  Churches" 
1643.  But  the  publication  of  the  "  Apologetical  Narra- 
tion" December  30,  1643,  after  its  presentation  to  Par- 
liament, brought  on  a  fierce  discussion.* 

Inside  the  Assembly  the  debate  was  carried  on  in  a 
series  of  papers  pro  and  con.,  which  were  collected  and 
published,  by  order  of  Parliament,  by  Adoniram  Byfield.f 

When  accommodation  became  hopeless  the  Presbyte- 
rians acted  with  sufficient  promptness.  The  Assembly, 
April  19,  1644,  sent  up  a  Directory  for  Ordination^  and 
October  2d,  Parliament,  with  the  advice  of  the  Assembly, 
appointed  thirty-three  divines  for  the  ordination  of 
ministers  pro  tempore. 

August  19,  1645,  Parliament  passed  an  ordinance 
giving 

"  directions  of  the  Lords  and  Commons  assembled  in  Parliament, 
after  advice  had  with  the  Assembly  of  Divines,  for  the  electing 
and  choosing  of  Ruling  elders  in  all  the  Congregations  and  in 


*  In  this  discussion  Thomas  Edwards,  in  his  "Antapologia,"  July,  1644,  and 
his  "  Gangrama,"  three  parts,  1646;  Dr.  Bastwick,  in  his  "Independency  not 
God's  Ordinance"  1645,  and  "  The  utter  Routing  0/  the  whole  army  of  all  the 
Independents  and  Sectaries"  1646,  and  others  on  the  side  of  Presbyterians  ;  and 
Henry  Burton,  John  Goodwin,  and  others,  in  numerous  tracts  and  books,  on 
the  side  of  the  Independents,  took  part. 

t  The  Reasons  Presented  by  the  Dissenting  Brethren  against  certain  Propo- 
sitions concerning  Presbyterian  Government  and  the  Proofs  of  them  voted  by 
the  Assembly  of  Divines,  sitting  by  authority  of  Parliament  at  Westminster, 
together  with  the  Answer  of  the  Assembly  of  Divines  to  those  Reasons  of  Dis- 
sent, London,  1648  ;  afterwards  they  were  republished  under  the  title  :  The 
Grand  Debate  concerning  Presbytery  and  Independency,  1652. 

X  To  tlie  Right  Honorable  the  Lords  and  Commons  assembled  in  Parliament : 
The  Humble  Advice  of  the  Assembly  of  Divines  now  sitting  by  ordinance  of 
Parliament  at  Westminster,  concerning  the  Doctrinal  part  of  Ordination  of 
Ministers. 


THE  STRUGGLE  FOR  SUPREMACY. 


65 


the  Classical  Assemblies  for  the  cities  of  London  and  Westmin- 
ster and  the  several  counties  of  the  kingdom,  for  the  speedy 
settling  of  the  Presbyterian  Government." 

This  ordinance  divided  the  Province  of  London  into 
twelve  classical  elderships,  composed  of  from  eight  to 
sixteen  churches  each.*  The  congregational  assemblies 
were  to  meet  every  week  and  the  classical  assemblies 
every  month.  The  Provincial  Assembly  was  to  be  com- 
posed of  at  least  two  ministers  and  four  ruling  elders 
out  of  every  classis.  The  National  Assembly  was  to 
be  composed  of  two  ministers  and  four  ruling  elders 
from  each  Provincial  Assembly,  and  to  meet  when  sum- 
moned by  Parliament.  Thus  a  uniform  principle  of 
representation  was  established  from  the  lowest  to  the 
highest  court.  The  elders  were  to  be  double  the  num- 
ber of  the  ministers,  and  each  court  received  representa- 
tives from  the  lower  court,  and  sent  representatives  to 
the  higher  court,  and  indeed  the  same  number  relatively, 
so  that  all  of  the  ecclesiastical  bodies  were  proportion- 
ately representative. 

On  October  20,  1645,  there  was  passed, 

"An  ordinance  of  the  Lords  and  Commons  assembled  in  Parlia- 
ment, together  with  rules  and  directions  concerning  suspension 
from  the  sacrament  of  the  Lord's  supper  in  cases  of  ignorance 
and  scandall,  also  the  names  of  such  ministers  and  others  as  are 
appointed  triers  and  judges  of  the  ability  of  elders  in  the  twelve 
classes  within  the  Province  of  London." 

On  November  8,  Parliament  passed, 

"An  ordinance  of  the  Lords  and  Commons  assembled  in  Parlia- 
ment for  giving  power  to  all  the  classical  Presbyteries  within 
their  respective  bounds  to  examine,  approve,  and  ordain  minis- 
ters for  severall  congregations." 


*  The  I.  Presb.  was  to  have  16  churches  ;  II.,  15  ;  III.,  12  ;  IV.,  14  ;  V.,  12 ; 
VI.,  13;  VII.,  9;  VIII.,  10;  IX.,  13;  X.,  9;  XI.,  8;  XII.,  8;  or,  in  all,  139 
congregational  elderships. 

5 


QQ  AMERICAN  PRESBYTERIANISM. 

March  14,  1645  [6],  an  ordinance  of  the  Lords  and 
Commons  was  issued, 

"  For  keeping  of  scandalous  persons  from  the  sacrament  of  the 
Lord's  supper,  the  enabling  of  congregations  for  the  choice  of 
elders,  and  supplying  of  defects  in  former  ordinances  and  direc- 
tions of  Parliament  concerning  Church  Government." 

It  was  herein  ordained  : 
"  that  there  be  forthwith  a  choice  made  of  elders  throughout  the 
kingdom  of  England  and  dominion  of  Wales;  ....  that  the 
classical  Assemblies  in  each  province  shall  assemble  themselves 
within  one  month  after  they  shall  be  constituted  and  this  ordi- 
nance published ;  .  .  .  .  that  out  of  every  congregational  elder- 
ship there  shall  be  two  elders  or  more,  not  exceeding  the  number 
of  four,  and  one  minister,  sent  to  every  classis." 

This  was  not  satisfactory  to  the  Assembly,  and  on  the 
20th  Mr.  Marshall  moved,  "  that  since  there  were  some 
things  in  that  ordinance  which  did  lie  very  heavy  upon 
his  conscience  and  the  consciences  of  many  of  his  breth- 
ren, that  the  Assembly  would  consider  what  is  fit  to  be 
done  in  the  business." 

After  debate  a  committee  (Mr.  Marshall  chairman) 
was  appointed  to  draw  up  a  petition,  which  was  adopted 
and  sent  up  to  Parliament.  This  was  the  occasion  of 
sore  trouble  to  the  Assembly ;  for  April  30th  a  commit- 
tee of  the  House  of  Commons,  headed  by  Sir  John 
Evelyn,  came  to  the  Assembly  to  inform  them  that  they 
had  broken  the  privileges  of  Parliament  in  the  late  peti- 
tion ;  and  they  delivered  to  the  Assembly  nine  questions 
respecting  the  Jus  Divinum,  which  they  required  to  be 
answered.  The  Assembly  at  once  entered  on  the  con- 
sideration of  these,  and  continued  at  work  upon  them 
until  July  22d,  when  they  were  ordered  by  the  Com- 
mons to  lay  aside  other  business  and  apply  themselves 
to  the  Confession  of  Faith  and  Catechism.*     This  ques- 


*  Minutes,  p.  558 ;  Masson,  iii.,  p.  426. 


THE  STRUGGLE  FOR  SUPREMACY.  67 

tion  was  resumed  after  the  completion  of  the  Confession 
and  the  Catechism,  but  was  never  finished  by  the  Assent 
bly.  The  answer  had  been  made  by  the  ministers  of 
London. 

In  the  meanwhile  the  Assembly  took  up  the  Directory 
of  Public  Worship.  May  24,  1644,  the  discussion  began 
upon  this  subject  and  continued  until  Dec.  27,  when  it 
was  finished  and  sent  up  to  the  Commons.  It  passed 
the  Commons  March  13,  1644(5),  and  was  ordered  to  be 
printed  and  observed.* 

August  23,  1645,  a  further  ordinance  was  passed,f  or- 
daining : 

"  That  if  any  person  or  persons  whatsoever  shall  at  any  time 
or  times  hereafter  use  or  cause  the  aforesaid  Booke  of  Common 
Prayer  to  be  used  in  any  church,  chappel,  or  publique  place  of 
worship,  or  in  any  private  place  of  family  worship,  ....  every 
such  person  ....  shall  for  the  first  offence  forfeit  and  pay  the 
sum  of  five  pounds,  ....  for  the  second  offence  the  sum  of  ten 
pounds,  and  for  the  third  offence  shall  suffer  one  whole  year  im- 
prisonment without  baile  or  mainprize.  And  it  is  further  hereby 
ordained  ....  that  the  several  and  respective  ministers  of  all 
parishes,  churches,  and  chappels  ....  shall  respectively  from 
time  to  time,  and  at  all  times  hereafter,  ....  pursue  and  ob- 
serve the  Directory  for  Publique  Worship  established  by  ordi- 
nance of  Parliament,  according  to  the  true  intent  and  meaning 
thereof." 

The  Westminster  Assembly  also  agreed  upon  a  Con- 
fession of  Faith  and  a  Larger  and  a  Shorter  Catechism, 
which  received  the  sanction  of  the  English  Parliament 


*A  Directory  for  the  Publique  Worship  of  God  throughout  the  three  King- 
domes  of  England,  Scotland,  and  Ireland,  together  with  an  ordinance  of  Parlia- 
ment for  the  taking  away  of  The  Book  of  Common  Prayer,  and  for  establishing 
and  observing  of  this  present  Directory  throughout  the  Kingdom  of  England 
and  Dominion  of  Wales. 

\For  the  more  effectual  putting  in  execution  the  Directory  for  Public 
Worship  in  all  parish  churches  and  chappels  within  the  Kingdome  of  England 
and  Dominion  of  Wales. 


g3  AMERICAN  PKESBYTER1ANISM. 

in  1648.  These  doctrinal  symbols  were  framed  with  ex- 
ceeding care,  and  contain  the  best  representation  of  the 
Reformed  doctrines  of  the  Puritan  and  Presbyterian 
type.     As  Prof.  A.  F.  Mitchell  admirably  says : 

"  It  was  meant  to  be  as  comprehensive  as  the  accepted  theology 
of  the  Reformation  would  at  all  permit,  as  tolerant  as  the  times 
would  yet  bear.  If  its  members  had  one  idea  more  dominant 
than  any  other  it  was  not,  as  they  are  sometimes  still  caricatured, 
that  of  setting  forth  with  greater  one-sidedness  and  exaggeration 
the  doctrines  of  election  and  preterition  (for  they  did  little  more 
as  to  these  mysterious  topics  than  repeat  what  Ussher  had  already 
formulated),  but  that  of  setting  forth  the  whole  scheme  of  Re- 
formed doctrine  in  harmonious  development,  in  a  form  of  which 
their  country  should  have  no  cause  to  be  ashamed  in  presence  of 
any  of  the  sister  churches  of  the  Continent,  and  above  all  in  a 
form  which  would  conduce  greatly  to  the  fostering  of  Christian 
knowledge  and  Christian  life."  (Mitchell,  Westminster  Assembly, 
p.  127.) 

All  these  productions  of  the  Westminster  Assembly 
were  sanctioned  by  the  Scottish  as  well  as  the  English  Par- 
liament. They  were  also  adopted  by  the  General  Assem- 
bly of  the  Church  of  Scotland  in  place  of  the  older  sym- 
bols of  the  Scottish  Reformation.  "  In  all  this  it  had 
shown  a  self-sacrificing  spirit.  It  had  thrown  aside  its 
own  '  Confession  of  Faith,'  and  its  own  '  Book  of  Com- 
mon Order,'  both  the  legacy  of  Knox,  that  its  cove- 
nanted uniformity  with  England  might  be  secured."  * 

IV.— THE  PROVINCIAL  ASSEMBLY  OF  LONDON. 
The  London  Presbyterian  minsters  had  been  drawing 
closer  together  during  the  whole  time  of  the  civil  com- 
motions. They  were  accustomed  to  meet  at  Sion  Col- 
lege. They  had  already  acted  together  in  an  informal 
way  in  the  production  of  several  important  documents.f 

♦  Cunningham,  Church  History  0/ Scotland,  II.,  pp.  154-5. 
fThus,  on  the  first  of  January,  1645(6),  they  adopted   "A  letter  of  the  min 
istersofthe  city  of  London,"  against  Toleration,  which  was  presented  to  the 


THE  STRUGGLE  FOR  SUPREMACY.  (59 

The  most  important  of  these  is  the  answer  to  the  nine 
questions  respecting  the  "  Jus  divinum  "  which  the  Par- 
liament required  the  Westminster  Assembly  to  answer 
April  30,  1646.* 

This  document  maintains  that  "there  is  a  Church 
Government  of  divine  right  under  the  New  Testa- 
ment," that  the  rule  of  that  Government  is  Holy  Scrip- 
ture, the  fountain  of  it  Jesus  Christ  as  mediator ;  that  it 
is  a  spiritual  power  or  authority  derived  from  Jesus 
Christ,  and  exercised  by  church  officers  endowed  by 
Him ;  that  the  several  acts  of  this  power  are :  public 
prayer  and  thanksgiving,  singing  of  psalms,  public  min- 
istry of  the  Word  of  God  in  the  congregation,  in  read- 
ing the  scriptures  and  singing,  the  catechetical  pro- 
pounding or  expounding  of  the  Word  ;  the  administra- 
tion of  the  sacraments  ;  the  ordination  of  Presbyters 
with  imposition  of  the  hands  of  the  Presbytery ;  the  au- 
thoritative discerning  and  judging  of  doctrine  according 
to  the  Word  of  God,  admonition  and  public  rebuke  of 
sinners ;  rejecting,  purging  out  or  putting  away  from 
the  communion  of  the  Church,  wicked  and  incorrigible 
persons ;  seasonable  remitting,  receiving,  comforting,  and 
authoritative  confirming  again  in  the  communion  of  the 
Church,  those  that  are  penitent ;  taking  special  care  for 
relief  of  the  necessities  and  distresses  of  the  poor  and 
afflicted  members  of  the  Church.     The  end  of  this  gov- 


Westminster  Assembly,  in  which  they  contend  that  Independency  is  a  schism, 
because,  say  they,  (1)  Independents  do  depart  from  our  churches,  being  true 
churches,  and  so  acknowledged  by  themselves  ;  (2)  They  draw  and  seduce  our 
members  from  our  congregations ;  (3)  They  erect  separate  congregations  under 
a  separate  and  undiscovered  government ;  (4)  They  refuse  communion  with  our 
churches  in  the  sacrament,  etc. 

*  yus  divinum  Regiminis  Ecclesiastici ;  or,  the  divine  right  of  Church 
Government  asserted  and  evidenced  by  the  holy  Scriptures^  .  ...  by  sundry 
ministers  of  Christ  within  the  City  of  London.  It  was  published  in  1646,  and 
then  revised  in  a  second  edition  in  1647. 


f 0  AMERICAN  PRESBYTERIANISM. 

ernment  is  the  edifying  of  the  Church  of  Christ.  The 
receptacle  of  this  power  of  church  government  is  not  the 
civil  magistrate,  as  the  Erastians  contend,  nor  the  ccetus 
fideliv/in  or  body  of  the  people,  as  presbyterated,  or  un- 
presbyterated,  as  the  Separatists  and  Independents  pre- 
tend, but  Christ's  own  officers  which  He  hath  created 
jure  divino  in  His  Church.  These  officers  are  (i)  pastors 
and  teachers  ;  (2)  ruling  elders  ;  (3)  deacons.  The  power 
of  the  keys  or  proper  ecclesiastical  power  is  distributed 
among  these  church  officers  so  that  the  deacons  have  the 
care  of  the  poor,  the  ruling  elders  and  pastors  combined 
the  power  of  jurisdiction,  the  pastors  and  teachers  the 
preaching  of  the  Word  and  administration  of  sacraments. 
The  Presbytery  is  the  body  of  ruling  elders  and  pastors 
having  this  power  of  jurisdiction  which  may  be  the  lesser 
Assemblies,  consisting  of  the  ministers  and  ruling  elders 
in  each  single  congregation,  called  the  parochial  Presby- 
tery, or  congregational  eldership ;  and  the  greater  As- 
semblies, consisting  of  church  governors  sent  from  several 
churches  and  united  into«one  body  for  government  of  all 
those  churches  within  their  own  bounds.  These  greater 
Assemblies  are  either  Presbyterial  or  Synodal — Presby- 
terial,  consisting  of  the  ministers  and  elders  of  several 
adjacent  or  neighboring  single  congregations  or  parish 
churches,  called  the  Presbytery  or  Classical  Presbytery  ; 
Synodal,  consisting  of  ministers  and  elders  sent  from  Pres- 
byterial Assemblies  to  consult  and  conclude  about  matters 
of  common  and  great  concernment  to  the  Church  within 
their  limits ;  and  these  are  either  Provincial,  embracing 
ministers  and  elders  from  several  Presbyteries  within 
one  province ;  National,  ministers  and  elders  from  sev- 
eral provinces  within  one  nation ;  and  (Ecumenical,  minis- 
ters and  elders  from  the  several  nations  within  the  whole 
Christian  world.  These  are  all  of  divine  right,  and  there 
is  a  divine  right  of  appeals  from  the  lower  to  the  higher 


THE  STRUGGLE  FOR  SUPREMACY.  fl 

bodies,  and  of  the  subordination  of  the  lower  to  the 
higher  in  the  authoritative  judging  and  determining  of 
causes  ecclesiastical. 

The  difference  between  Parliament  and  the  Assembly, 
with  regard  to  exclusion  from  the  Lord's  supper,  and  the 
Jus  divinum,  delayed  the  organization  of  the  church,  so 
that  the  first  meeting  of  the  Provincial  Assembly  of 
London  took  place  on  May  3,  1647,  in  the  convocation 
house  of  St.  Paul's  church* 

There  were  present  at  the  first  meeting,  May  3,  1647, 
representatives  from  eight  out  of  the  twelve  Classes. 
Dr.  William  Gouge  was  chosen  moderator,  f 

A  further  ordinance  of  Parliament  was  issued  January 
29,  1647(8),  "For  the  speedy  dividing  and  settling  the 
several  counties  of  this  kingdom  into  distinct  classical 
Presbyteries  and  congregational  elderships." 

On  the  29th  of  August,  1648,  "The  form  of  Church 
Government  to  be  used  in  the  Church  of  England  and  Ire- 


*  There  are  preserved  in  the  library  of  Sion  College,  London,  the  original  and 
apparently  official  minutes  of  the  Provincial  Assembly  of  London  from  May  3, 
1647,  until  August  15,  1660.  These  were  obtained  from  the  library  of  Lazarus 
Seaman  (one  of  the  Westminster  divines,  the  last  Moderator  of  the  Assembly)  in 
1676,  and  presented  by  Thos.  Granger,  September  20,  1726,  to  the  library  of 
Sion  College.  They  contain  (besides  the  minutes)  the  four  papers  adopted  by  the 
body.  (1)  "  Vindication  of  the  Presbyterian  Government,"  published  November 
2  1649  (2)  "  Jus  Divinum  Minist.  Evang.—ox,  the  Divine  Right  of  the  Gos- 
pel Ministry,"  November  2,  1653.  (3)  "  An  Exhortation  to  Catechizing,"  August 
30  1655.  (4)  An  unfinished  exhortation  or  circular  letter.  The  title-page  is, 
"  Records  of  the  Provincial  Assembly  of  London  begun  by  ordinance  of  Parlia- 
ment May  3,  in  the  convocation  house  of  Paul's,  London,  1647."  There  is  also 
in  the  Williams  Library,  Grafton  Street,  London,  in  the  third  volume  of  the 
Minutes  of  the  Westminster  Assembly,  minutes  of  the  Provincial  Assembly  of 
London  from  the  third  session  of  the  eighth  Assembly,  November  27,  1650,  until 
the  thirteenth  session  of  the  sixteenth  Assembly,  April  24,  1655,  in  much  bnefer 
and  more  careless  style  than  the  one  mentioned  above. 

+  During  the  sessions  of  this  Assembly  the  London  ministers  drew  up  and  sub- 
scribed a  vindication  of  themselves  with  regard  to  the  strife  between  the  army 
and  the  city,  which  was  signed  by  about  twenty  of  them  and  presented  to  a 
Committee  of  Parliament,  August  2,  1647.     (Neal,  II.,  p.  447-) 


Y2  AMERICAN  PRESBYTERIANISM. 

land  :  agreed  upon  by  the  Lords  and  Commons  assembled 
in  Parliament,  after  advice  had  with  the  Assembly  of 
Divines."     It  was  ordered 

"that  there  be  forthwith  a  choice  made  of  elders  throughout  the 

kingdom  of  England  and  dominion  of  Wales There  shall 

be  out  of  every  congregational  eldership  two  elders  or  more,  not 
exceeding  the  number  of  four,  and  one  minister,  sent  to  every 

classis That  the  number  of  the  members  sent  from  every 

classis  shall  be  so  proportioned  as  that  the  Provincial  Assemblie 
may  be  more  in  number  than  any  classical  Presbyterie,  and  to 
that  end  there  shall  be  at  the  least  two  ministers  and  foure  rul- 
ing elders  out  of  every  classis The  National  Assembly 

shall  be  constituted  of  members  chosen  by,  and  sent  from,  the 
severall  Provincial  Assemblies  aforesaid;  the  number  of  the 
members  from  each  Province  to  the  National  Assembly  shall  be 
two  ministers,  foure  ruling  elders,  and  five  learned  and  godly  per- 
sons from  each  Universitie.  That  the  National  Assembly  shall 
meete  when  they  shall  be  summoned  by  Parliament,  to  sit  and 
continue  as  the  Parliament  shall  order,  and  not  otherwise." 

On  the  30th  of  November,  1648,  Charles  I.  was  seized 
by  the  Cromwellians ;  on  the  6th  of  December  the  Pres- 
byterian members  of  the  House  of  Commons  were  ex- 
pelled to  the  number  of  140 ;  the  remnant,  constituting 
the  "  Rump  Parliament,"  resolved  to  try  the  king,  and 
on  January  1st  nominated  a  court  of  150  commissioners  ; 
the  House  of  Lords  was  abolished ;  on  the  20th  of  Jan- 
uary Charles  I.  appeared  before  the  court  to  deny  its 
competence,  and  refused  to  plead ;  but  he  was  found 
guilty  and  condemned  to  death,  and  on  the  30th  of 
January,  1648(9),  was  executed.  Against  all  these  ille- 
gal proceedings  the  London  Presbyterian  ministers  pro- 
tested* 


*  On  Jannury  18th  they  subscribed  with  their  names  "  A  serious  and  faithful 
representation  of  the  Judgments  of  the  ministers  of  the  gospel  within  the  Prov- 
ince of  London,  contained  in  a  letter  from  them  to  the  Generall  and  his  Councell 
of  War  re,  delivered  to  his  Excellency  by  some  of  the  subscribers  January  18, 


THE  STRUGGLE  FOR  SUPREMACY.  73 

May  I,  1649,  the  Provincial  Assembly  of  Lancashire 
was  constituted  of  three  ministers  and  six  elders  from 
each  classis.*  No  other  Provincial  Assemblies  were 
organized  in  England,  but  several  Classes  were  organ- 
ized preparatory  to  Provincial  Synods  in  other  coun- 
ties. The  Presbyterian  organization  of  the  Church  of 
England  was  now  brought  to  a  halt  by  the  interference 
of  Cromwell  and  the  Independents,  who  had  assumed 
the  authority  in  Great  Britain. 

V.— PRESBYTERIANISM   AND    INDEPENDENCY. 

The  Westminster  Assembly  had  accomplished  its  task. 
The  Presbyterian  form  of  government  was  getting  into 
working  order  in  England  and  Ireland  in  accordance 
with  the  Westminster  model.  It  attained  national  or- 
ganization only  in  Scotland.  But  the  iron  hand  of 
Cromwell  prevented  further  progress.  The  Presbyte- 
rians were   constitutionalists.     They  were   opposed   to 


1648,  published,  London,  January  20."  (See  also  for  the  names  [47]  Neal,  II., 
P-  535-)  Baxter  in  his  Penitent  Confession,  London,  1691,  says  that  these  men, 
who  were  not  restored  until  Monk  and  his  Presbyterian  army  restored  them, 
"abhor'd  the  Commonwealth  engagement;  And  so  did  all  the  ministers  of  my 
acquaintance  save  Independents."     (p.  60.) 

Again,  "  An  apologetical  declaration  0/  the  conscientious  Presbyterians  of  the 
Province  of  London  and  of  many  thousands  of  other  faithful  and  Covenant- 
keeping  citizens  and  inhabitants  within  the  said  city  and  suburbs  thereof 
wherein  their  firmnesse  and  faithfulness  to  their  first  principles  and  to  their 
solemn  league  and  Covenant  is  conscientiously  declared ;  and  the  Covenant- 
breaking  and  apostacy  of  others  is  disclaimed  and  abhorred  before  God  and  the 
whole  world."  Jan.  24,  1648(9).  This  was  also  signed  largely,  but  the  names 
are  not  in  the  published  paper. 

Also,  "A  vindication  of  the  ministers  of  the  Gospel  in  and  about  London, 
from  the  uijust  aspersions  cast  upon  their  Jonner  actings  for  the  Parliament 
as  if  they  had  protnoted  the  bringing  0/  the  king  to  capital  I  punishment,  with 
a  short  exhortation  to  the  people  to  keep  close  to  their  covenaut  engagement. " 
Jan.  27,  1648(9). 

*  The  classes  had  been  previously  organized.  The  Cheetam  Library  at  Man- 
chester contains  the  minutes  of  the  first  classis  of  Lancaster.  The  first  meeting 
was  held  February  16,  1646(7),  Mr.  Heyrick  moderator. 


Y4-  AMERICAN  PRESBYTERIANISM. 

the  protectorate.  They  strove  to  constrain  the  mon- 
arch to  a  constitutional  government.  They  looked  upon 
the  execution  of  Charles  I.  with  horror.  They  immedi- 
ately recognized  his  son  Charles  II.  and  strove  to  bend 
him  to  the  British  constitution.  The  Scottish  Presbyte- 
rians constrained  him  to  take  the  Solemn  League  and 
Covenant  and  then  rallied  to  his  standard.  Cromwell 
marched  against  them  and  defeated  them,  but  could  not 
separate  them  from  the  royal  cause.  Many  of  the  Lon- 
don ministers  were  apprehended  for  conspiracy  in  en- 
deavoring to  raise  funds  for  the  king,  and  eight  of  them 
were  sent  to  the  tower.  Christopher  Love  was  tried  for 
treason  and  condemned  to  death.  Several  of  the  par- 
ishes and  upwards  of  fifty  ministers  petitioned  for  his 
life,  but  in  vain.  He  was  executed  August  22,  165 1. 
The  English  Presbyterians  were  greatly  irritated,  but 
they  were  powerless. 

As  the  English  Puritans  were  divided  into  two  parties, 
the  Presbyterians  and  the  Independents  ;  so  the  Presby- 
terians of  Scotland  separated  into  two  factions  :  the  Res- 
olutioners,  led  by  Douglas,  Baillie  and  Dickson,  and  the 
Protesters,  headed  by  Patrick  Gillespie,  James  Guthrie, 
and  Samuel  Rutherford.  The  Resolutioners  tried  to 
heal  the  wounds  of  the  nations  by  soothing  measures 
which  would  rally  all  the  supporters  of  the  crown  to  the 
royal  standard  ;  the  Protesters  insisted  that  only  the 
faithful  Covenanters  should  be  recognized.  The  Reso- 
lutioners gained  control  of  the  General  Assembly  and 
the  Parliament  of  Scotland,  and  earnestly  supported  the 
king.  The  Protesters  looked  to  the  Cromwellian  party 
for  support,  and  introduced  into  Scotland  the  narrower 
and  more  radical  type  of  Presbyterianism.  July,  1653, 
the  General  Assembly  was  broken  up  by  the  soldiers  of 
Cromwell.* 


*  Cunningham,  Church  History  of  Scotland,  II.,  p.  169. 


THE  STRUGGLE  FOR  SUPREMACY.  75 

The  Provincial  Assemblies  of  London  during  the 
whole  time  from  the  eighth  Assembly  to  the  thirteenth 
Assembly  discussed  the  divine  right  of  the  Gospel  min- 
istry* and  finally  published  their  conclusions. 

They  could  do  nothing  with  Cromwell,  and  further 
progress  in  the  Presbyterian  organization  of  the  Prov- 
inces was  impracticable ;  but  they  were  all  the  more 
determined  to  assert  and  explain  Presbyterian  principles. 
This  important  document  is  divided  into  two  parts :  The 
first  contains  a  justification  of  the  gospel  ministry  in 
general,  the  necessity  of  ordination  thereunto  by  impo- 
sition of  hands,  and  the  "  unlawfulnesse  of  private  men's 
assuming  to  themselves  either  the  orifice  or  work  of  the 
ministry,  without  a  lawful  call  and  ordination."  The 
second  part  contains  a  justification  of  the  present  min- 
isters of  England,  both  such  as  were  ordained  during  the 
prevalency  of  episcopacy,  from  the  foul  aspersions  of 
Anti-christianism ;  and  those  who  have  been  ordained 
since  its  abolition,  from  the  unjust  imputation  of  novelty  ; 
and  proves  that  bishop  and  presbyter  are  all  one  in 
Scripture,  and  that  ordination  by  presbyters  is  most 
agreeable  to  the  Scripture  pattern. 

We  note  in  the  epistle  to  the  reader  the  following  di- 
vision of  parties  in  England  at  the  time  : 

"  (1).  Such  as  are  against  the  very  office  of  the  ministry,  and 
that  affirm,  that  there  is  no  such  office  instituted  by  Christ  to  be 
perpetual  in  his  Church.  We  look  upon  this  assertion  as  de- 
structive unto  Christian  Religion  and  to  the  souls  of  Christians. 
(2).  Such  as  say,  that  it  is  lawful  for  any  men  that  suppose  them- 
selves gifted  (though  neither  ordained,  nor  approved  by  able 
men)  to  assume  unto  themselves  a  power  to  preach  the  Word 


*  November  2, 1653,  the  discussions  were  completed,  the  whole  book  passed  and 
ordered  to  be  published,  signed  by  the  Moderator,  Assessors,  and  Scribes,  and 
thanks  were  given  to  Mr.  Calamy  and  Mr.  Cranford  ' '  for  their  great  pains  on 
the  book."  It  was  published  in  the  following  year,  under  the  title,  Jus  Divinum 
ministerii  evangelici. 


76  AMERICAN  PRESBYTERIANISM. 

and  administer  the  Sacraments.  This  opinion  we  judge  to  be 
the  highway  to  all  disorder  and  confusion,  an  inlet  to  errours 
and  heresies,  and  a  door  opened  for  priests  and  Jesuites  to 
broach  their  Popish  and  Anti-christian  doctrine.  (3).  Such  as 
hold,  that  the  ministry  of  England  is  Antichristian,  that  our 
churches  are  no  true  churches,  but  synagogues  of  Satan,  and 
that  there  is  no  communion  to  be  held  with  us.  This  opinion 
we  conceive  to  be  not  only  false  and  uncharitable,  but  contra- 
dictory to  Peace  and  Unity.  (4).  Such  as  say,  that  Episcopacy 
is  an  higher  order  of  ministry  above  Presbytery  by  divine  right, 
that  Christ  hath  given  the  sole  power  of  ordination  and  jurisdic- 
tion unto  Bishops  ;  and  that  ordination  of  ministers  is  so  appro- 
priated to  them  by  the  Gospel,  that  all  ordinations  by  single 
Presbyters  are  null  and  void,  and  that  sacraments  by  them  ad- 
ministered are  no  sacraments.  These  assertions  we  look  upon 
not  only  as  groundlesse  and  unscriptural,  but  as  cruel,  and  ut- 
terly overthrowing  all  the  Protestant  Reformed  Churches  and 
ministers.  Now,  though  we  hope  we  can  truly  say,  that  we  have 
with  all  meekness  and  Christian  moderation  managed  the  debate 
with  these  four  sorts  of  Adversaries,  and  shall  be  ready  to  exer- 
cise all  offices  of  Christian  love  and  affection  towards  them,  and 
by  requiting  good  for  evil,  labour  to  heap  coals  of  fire  upon  their 
heads ;  yet  notwithstanding  such  is  the  great  distance  between 
them  and  us  in  judgment  and  practice,  and  such  is  the  bitternesse 
of  their  spirits  in  their  opposition  against  us,  that  we  have  little 
hope  for  the  present  (till  the  Lord  be  pleased  to  work  a  happy 
change  of  judgment  in  them)  of  any  real  and  hearty  accord  and 
agreement  with  them.  (5).  A  fifth  sort  are  our  reverend  brethren 
of  New  and  Old  England  of  the  Congregational  way,  who  hold 
our  churches  to  be  true  churches,  and  our  ministers  true  minis- 
ters, though  they  differ  from  us  in  some  lesser  things.  We  have 
been  necessitated  to  fall  upon  some  things,  wherein  they  and  we 
disagree,  and  have  represented  the  reasons  of  our  dissent.  But 
yet  we  here  profess,  that  this  disagreement  shall  not  hinder  us 
from  any  Christian  accord  with  them  in  affection.  That  we  can 
willingly  write  upon  our  study  doors  that  motto  which  Mr.  Jer. 
Burroughes  (who  a  little  before  his  death  did  ambitiously  en- 
deavour after  Union  amongst  brethren,  as  some  of  us  can  testifie) 
persuades  all  scholars  unto,  opinionum  varzetas,  et  opiniantium 
unit  as  non  sunt  hover  ai  a.  And  that  we  shall  be  willing  to  enter- 
tain any  sincere  motion  (as  we  have  also  formerly  declared  in  our 


THE  STRUGGLE  FOR  SUPREMACY.  f7 

printed  vindication)  that  shall  further  a  happy  accommodation 
between  us.  (6).  The  last  sort  are  the  moderate,  godly  episcopal 
men,  that  hold  ordination  by  Presbyters  to  be  lawful  and  valid  ; 
that  a  Bishop  and  a  Presbyter  are  one  and  the  same  order  of 
ministry,  that  are  orthodox  in  doctrinal  truths,  and  yet  hold,  that 
the  government  of  the  Church  by  a  perpetual  Moderatour  is 
most  agreeable  to  Scripture  patern.  Though  herein  we  differ 
from  them,  yet  we  are  farre  from  thinking  that  this  difference 
should  hinder  a  happy  union  between  them  and  us.  Nay,  we 
crave  leave  to  profess  to  the  world,  that  it  will  never  (as  we  hum- 
bly conceive)  be  well  with  England  till  there  be  an  Union  en-, 
deavoured  and  effected  between  all  those  that  are  orthodox  in 
doctrine  though  differing  among  themselves  in  some  circum- 
stances about  Church  government."  * 

In  1653  Richard  Baxter  was  successful  in  the  organi- 
zation of  the  Association  of  Worcestershire,  combining 
moderate  men  of  all  parties.     This  was  followed  by  sim- 


*  Richard  Baxter  in  his  Church  Concord,  London,  1691,  in  the  Preface  says  : 
"  The  ministers  of  the  churches  were  then  (as  is  usual)  of  divers  opinions  about 
Church  Government ;  (1)  Some  were  for  our  Diocesane  Episcopacy  as  stated  by 
the  Reformation.  (2)  Some  were  for  a  more  Reformed  Episcopacy,  described 
by  Bucer,  ....  Usher,  etc.  (3)  Some  were  for  Diocesans  in  a  higher  strain, 
as  subject  to  a  foreign  Jurisdiction  ....  the  pope  being  principium  Utiitatis. 
(4)  Some  were  for  National  and  Classical  Government  by  Presbyters  only,  with- 
out Bishops.  (5)  And  some  were  for  a  parity  of  Ministers  and  Churches,  with- 
out any  superior  Bishops,  or  Synods,  or  Governeurs  ;  but  to  have  every  Congre- 
gation to  have  all  governing  power  in  their  proper  pastors.  (6)  And  some  were 
for  each  Congregation  to  be  governed  by  the  major  vote  of  the  people  ;  the  Pas- 
tor being  but  to  gather  and  declare  their  vote  ;  Among  all  these  the  3rd  sort,  the 
Foreigners,  were  utterly  unreconcileable  ;  and  of  the  6th  we  had  no  great  hopes. 
But  with  the  other  four  we  attempted  such  a  measure  of  agreement  as  might 

be  useful  in  a  loose,  unsettled  time The  most  laborious  ministers  took 

the  hint,  and  seconded  us  in  many  counties  :  first  and  chiefly  in  Westmoreland 
and  Cumberland,  and  then  in  Dorsetshire,  Wiltshire,  Hampshire,  and  Essex. 
....  But  when  it  came  to  closest  practice,  As  the  Foreigners  (Prelatists)  and 
Popular  called  Brownists,  kept  off,  so  but  few  of  the  rigid  Presbyterians  or  Inde- 
pendents joyned  with  us  ;  (and  indeed  Worcestershire  and  the  adjoining  Coun- 
ties had  but  few  of  either  sort).  But  the  mam  oody  of  our  Association  were  men 
that  thought  the  Episcopal,  Presbyterian,  and  Independent,  had  each  of  them 
some  good  in  which  they  excelled  the  other  two  parties,  and  each  of  them  some 
mistakes  ;  and  that  to  select  out  of  all  three  the  best  part,  and  leave  the  worst, 
was  the  most  desirable  (and  ancient)  Form  of  Government." 


78  AMERICAN  PRESBYTERIANISM. 

ilar  associations  in  Devonshire,  1655,  Westmoreland  and 
Cumberland,  1656,  Essex,  1658,  and  in  Dublin  and  the 
province  of  Leinster,  Ireland,  Feb.  22,  1658(9),  and  soon 
after  in  Dorset,  Wiltshire,  and  Hampshire,  and  they 
spread  like  a  network  over  all  England. 

Richard  Baxter,  in  a  private  letter  to  Thomas  Gata- 
ker,  in  1653,  expresses  his  view  of  the  evils  of  disunion 
in  one  of  the  grandest  sentences  in  the  English  lan- 
guage : 

"  Alas,  that  not  only  godly  Christians,  but  so  eminent,  able 
preachers  of  the  gospel  after  such  experience  of  the  effects  of 
division  as  the  world  scarce  ever  knew  before,  that  have  seen 
what  it  hath  done  in  Scotland  and  felt  what  it  hath  done  in  Eng- 
land, and  soe  what  it  is  threatening  to  the  foreign  Reformed 
churches,  and  have  read  what  it  hath  done  in  all  ages  since 
Christ,  should  yet  have  so  little  mind  of  unity  and  no  more 
deny  themselves  to  attain  it,  nor  bestir  themselves  more  in- 
dustriously in  following  after  it.  Are  such  fit  for  the  everlasting 
peace  and  unity  ?  Do  they  consider  the  sum  of  the  2nd  table  of 
God's  commandments  ?  Do  they  understand  and  deeply  con- 
sider the  article  of  the  creed,  the  Catholic  church  and  the  Com- 
munion of  Saints  ?  Are  they  fit  to  say  aright  the  first  word  of 
the  Lord's  prayer,  which  intimates  that  Christians  should  wor- 
ship God  as  members  of  the  universal  body,  and  not  as  divided 
into  parties,  and  should  come  upon  the  common  interests  of 
Christians  and  not  upon  dividing  interests."  {Baxter's  MSS. 
Letters,  Vol.  III.,  p.  39,  in  Dr.  Williams'  Library,  London  ;  Pres- 
byterian Review,  V.,  p.  687.) 

It  has  only  gradually  been  learned  that  there  are  many- 
consciences — equally  sure  that  they  are  right — and  that 
a  conscience  assured  by  God  will  be  exacting  for  itself, 
but  tolerant  to  others.  It  is  nowhere  said,  in  Scripture 
or  reason,  that  the  conscience  of  any  individual  or  group 
of  individuals  shall  be  the  conscience  of  a  church,  or  of  a 
nation,  or  of  the  world.  The  Puritan  principle  forbids 
the  imposition  upon  any  man's  conscience  of  things 
which  his  own  conscience  cannot  admit  to  be  the  will  of 
God. 


THE  STRUGGLE  FOR  SUPREMACY.  79 

In  the  light  of  the  better  study  of  the  Bible  and  of 
history  we  must  admit  that  the  contestants  were  alike 
in  error.  Richard  Baxter  and  a  few  kindred  spirits  were 
the  only  consistent  Puritans.  None  of  the  forms  of 
Church  government  is  of  divine  right.  None  of  them 
represents  the  apostolic  model  as  it  is  presented  in  the 
New  Testament  or  the  recently  discovered  "  Teaching  of 
the  Twelve  Apostles."  Only  the  simple  forms  common 
to  all  the  great  religious  bodies  can  claim  Scripture  au- 
thority. The  government  of  the  Church  must  adapt 
itself  to  the  circumstances  of  the  age,  and  the  land  and 
the  people ;  and  so  it  must  assume  the  form  that  will 
best  express  the  religious  life  of  the  Christian  people. 
Hence  we  see  a  gradual  assimilation  in  all  the  Puritan 
churches.  They  have  largely  the  same  offices  and  insti- 
tutions, under  different  names.  The  Protestant  churches 
of  the  Continent  are  drawing  nearer  to  the  Puritan 
churches  of  Great  Britain  and  America.  The  Puritan 
element  in  the  established  Church  of  England  is  also 
under  the  influence  of  the  same  great  movement  which 
is  directed  by  the  principles  of  Puritanism  toward  that 
moderate  Presbyterianism  which  alone  is  worthy  to  pre- 
vail over  the  world. 

VI. — PRESBYTERIANISM   AND   EPISCOPACY. 

Oliver  Cromwell,  the  Protector,  died  on  the  3d  of 
September,  1658,  and  his  son  Richard  took  his  place, 
and  the  reaction  began.  A  new  House  of  Commons 
met  in  January,  1658(9),  which  was  so  strongly  reaction- 
ary that  the  council  of  officers  of  the  army  compelled 
Richard  to  dissolve  it.  In  place  of  it,  in  May,  the 
"  Rump  Parliament "  reassembled,  but  even  this  quar- 
relled with  the  officers,  and  chaos  was  the  result.  Gen. 
Monk  entered  London  with  his  army  on  the  3d  of  Feb- 
ruary, 1659(60).    The  Presbyterian  members  of  the  Long 


30  AMERICAN  PRESBYTERIANISM. 

Parliament,  who  had  been  expelled,  returned,  and  at 
once  resolved  on  a  dissolution,  and  the  election  of  a  new 
House  of  Commons.  On  the  25th  of  April  the  new 
House  assembled  and  took  the  Solemn  League  and  Cov- 
enant. 

Gen.  Monk  anticipated  Parliament  in  making  terms 
with  Charles  II.,  whose  declaration  from  Breda  of  gen- 
eral pardon,  religious  toleration,  etc.,  was  received  with 
such  national  enthusiasm  that  the  king  was  at  once  in- 
vited to  take  possession  of  his  kingdom.  May  25th  he 
landed  at  Dover,  and  entered  London  May  29th. 

It  was  soon  understood  that  Presbyterian  government 
could  no  longer  exist  in  England,  but  that  the  most  that 
could  be  attained  would  be  a  combination  of  moderate 
Presbyterians  with  moderate  Episcopalians. 

The  Provincial  Assembly  of  Lancaster  adjourned  Au- 
gust 14th,  until  the  second  Tuesday  of  September.  The 
Provincial  Assembly  of  London  adjourned  August  15th, 
till  the  3d  of  September.     Neither  of  them  met  again. 

The  Presbyterians  at  once  divided  into  two  parties — 
the  one,  under  the  leadership  of  Laz.  Seaman  and  Will- 
iam Jenkyn,  refused  to  compromise  Presbyterian  princi- 
ples ;  the  other,  under  the  leadership  of  Calamy,  Rey- 
nolds, Ashe,  and  Manton,  with  most  of  the  London 
ministers,  sought,  with  Baxter  and  others,  to  compro- 
mise. These  latter  met  at  Sion  College,  in  an  informal 
manner,  in  accordance  with  the  direction  of  the  king, 
and  after  some  three  weeks'  discussion,  adopted  an  ad- 
dress to  the  king  and  proposals  as  to  Church  govern- 
ment on  the  basis  of  Ussher's  "  Reduction  of  Episcopacy 
unto  the  form  of  Sy nodical  Govcrtiment,  received  in  the 
ancient  churdi"  *  thus  abandoning  the  Presbyterial  organ- 
ization as  represented  in  the  Provincial  Assembly.    After 


*  See  Appendix,  II.,  where  it  is  given  in  full. 


THE  STRUGGLE  FOR  SUPREMACY.  gj 

some  time  the  bishops  answered  the  proposals  without 
compromise  or  yielding,  and  nothing  was  accomplished. 
The  extreme  party  had  the  upper  hand  and  proposed  to 
use  their  power  to  destroy  Presbyterianism  and  re-estab- 
lish High  Church  Episcopacy.  This  was  responded  to 
by  "  A  defence  of  our  Proposals  to  his  Majesty  for  agree- 
ment in  Matters  of  Religion."  Finally,  on  September 
4th,  the  Lord  Chancellor  sent  them  a  copy  of  "  a  decla- 
ration of  his  Majesty  to  all  his  loving  subjects  .... 
concerning  Ecclesiastical  Affairs."  They  responded  to 
this  with  a  petition  to  the  king  for  further  concessions. 
A  conference  was  also  held  with  the  episcopal  party,  but 
without  success  ;  and  a  further  paper  was  sent  to  the  king 
with  reference  to  alterations  of  the  Declaration,  and 
finally  both  parties  appeared  before  the  king.  After  a 
long  discussion,  a  committee  of  conference  was  ap- 
pointed, composed  of  Bishops  Morley  and  Hinchman  on 
the  one  side,  and  Dr.  Reynolds  and  Mr.  Calamy  on  the 
other,  with  the  Earl  of  Anglesey  and  Lord  Hollis  to 
decide  in  case  of  disagreement.  An  agreement  was  thus 
reached.* 

Dr.  Reynolds  was  appointed  bishop.  Bishoprics  were 
offered  to  Calamy  and  to  Baxter,  but  were  refused  by  both 
of  them.  On  the  25th  of  March,  1661,  the  king  called 
the  Conference  of  Savoy  to  revise  the  Prayer-Book,  com- 
posed of  the  Anglican  bishops  on  the  one  side,  with 
alternates,  and  on  the  other  Dr.  Reynolds  (now  bishop), 
Ant.    Tuckney,    John    Conant,    Wm.    Spurstow,    John 


*  The  Declaration  was  published  as  amended,  and  on  November  16th  the  most 
of  the  London  ministers  signed  an  "humble  and  grateful  acknowledgment  of 
many  ministers  of  the  gospel  in  and  about  the  city  of  London,  to  his  royal 
Majesty  for  his  gracious  concessions  in  his  Majesty's  late  declaration  concern- 
ing Ecclesiastical  Affairs."  Among  the  signers  we  note  Thos.  Case,  Sam. 
Clark,  Jno.  Rawlinson,  Jo.  Sheffield,  Thos.  Gouge,  W.  Whitaker,  Tho.  Ja- 
comb,  Joh.  Jackson,  Wm.  Bates,  and  Math.  Poole.  It  was  printed,  with  his 
Majesty's  approbation,  at  the  close  of  1660. 

6 


g2  AMERICAN  PRESBYTERIANISM. 

Wallis,  Thos.  Manton,  Edm.  Calamy,  Arthur  Jackson, 
Thos.  Case,  Sam.  Clark,  and  Matth.  Newcommen,  with 
alternates.  Of  these  eleven,  eight  had  been  members  of 
the  Westminster  Assembly ;  Wallis,  one  of  its  clerks ; 
and  Manton  and  Clark  were  London  ministers. 

The  Conference  at  Savoy  assembled  April  13,  1661. 
The  Presbyterians  were  required  to  bring  in  their  excep- 
tions and  complaints  against  the  liturgy  in  writing,  with 
their  additional  forms  and  amendments  ;  *  which  they 
did,  after  some  time,  together  with  a  petition  for  peace. 
There  was  then  a  debate,  with  three  on  each  side,  which 
ended  in  the  drawing  up  of  a  paper  by  Baxter,  Bates,  and 
Jacomb,  making  eight  points  against  the  Prayer-Book, 
with  which  it  was  sinful  to  comply.  The  debate  ended 
July  25th,  without  having  accomplished  anything  but 
to  intensify  the  difference  ;  and  each  party  appealed  to 
the  king.  The  Presbyterians  presented  their  case  by 
Bishop  Reynolds,  Dr.  Bates,  Dr.  Manton,  and  Mr.  Bax- 
ter, but  received  no  answer,  f 

Without  waiting  for  the  results  of  the  Savoy  Confer- 
ence, a  convocation  was  called ;  and  the  London  minis- 
ters assembled  on  May  2d,  at  Christ's  church,  to  choose 
clerks.  Many  of  the  Presbyterians  had  already  been 
ejected  from  their  charges,  and  many  others  would  not 
attend.  Nevertheless  the  Presbyterians  prevailed  by 
three  votes,  and  chose  Dr.  Calamy  and  Mr.  Baxter  as 
their  clerks,  but  this  action  was  nullified  by  the  Bishop 
of  London.  On  the  7th  of  May  the  London  ministers 
assembled  at  Sion  College  to  choose  a  president  and 
assistants   for   the    year,    but    the    Prelatists   prevailed 


*  See  Baxter,  II.,  p.  305,  and  Neal,  III.,  p.  86.  See  also  An  account  of  all  the 
proceedings  of  the  Commissioners  of  both  Persuasions  appointed  by  his  sacred 
majesty,  according  to  Letters  patent,  for  the  Review  of  the  Book  of  Common 
Prayer,  etc.     London,  1661. 

tNeal,  III.,  p.  91. 


THE  STRUGGLE  FOR  SUPREMACY.  g3 

and  gained  possession  of  Sion  College,  and  kept  it  after- 
wards.* 

On  the  22d  of  May,  by  order  of  the  new  Parliament, 
entirely  in  the  interest  of  the  bishops,  the  Solemn  League 
and  Covenant  was  burnt  in  the  street  by  the  hands  of  a 
common  hangman.f 

The  Presbyterians  were  depressed.  The  bishops  grew 
more  intolerant,  and  the  Savoy  Conference  proved  fruit- 
less. The  convocation  which  had  assembled  by  ordei 
of  the  king,  November  20th,  began  to  review  the  Book 
of  Common  Prayer,  and  continued  at  it  until  December 
20th,  when  sundry  modifications  were  made,  but  not  in 
the  line  to  satisfy  or  remove  Presbyterian  objections. 
These  were  approved  by  the  king  and  both  houses, 
March  15th,  1661(2).  May  19th,  the  Act  of  Uniformity 
was  passed :  "  enacting  that  after  August  24,  1662  (St. 
Bartholomew's  day),  no  one  should  be  a  minister  of  the 
Church  of  England,  or  should  administer  the  sacrament, 
who  had  not  by  that  time,  whatever  his  previous  ordi- 
nation or  calling,  received  due  Episcopal  ordination," 
also  that  "  all  clergymen  of  every  rank,  etc.,  should  be- 
fore that  time  subscribe  a  formula  embracing:  (1)  The 
non-resistance  or  passive  obedience  oath ;  (2)  An  oath 
of  conformity  to  the  Liturgy ;  and  (3)  An  oath  renounc- 
ing the  Covenant."  This  could  not  be  done  by  the  Pres- 
byterians without  a  seeming  sacrifice  of  principle.  Ac- 
cordingly on  Sunday,  August  24,  1662,  more  than  two 
thousand  ministers  were  ejected  from  their  charges,  or 
one-fifth  of  the  entire  body  of  the  Church  of  England ; 
and  the  nation  was  divided  into  two  parties,  which  have 
continued  ever  since,  the  Conformists  and  Noncon- 
formists.;): 


*  Baxter,  I.,  p.  334.  t  Baxter,  L,  p.  334- 

X  Richard  Baxter  and  his  associates,  with  sad  and  weary  hearts,  submitted  to 
this  harsh  law,  many  of  them  conforming  to  the  established  church  by  attendance 


gj.  AMERICAN  PRESBYTERIANISM. 

Of  the  four-fifths  who  conformed,  were  a  large  num- 
ber of  moderate  Presbyterians,  like  Bishop  Reynolds, 
John  Wallis,  and  Francis  Roberts  ;  a  still  larger  num- 
ber of  weaker  men,  who  were  convinced  of  their  errors 
by  the  force  of  circumstances  ;  the  Latitudinarians  gen- 
erally ;  and  the  whole  class  of  Cambridge  men,  or  new 
Platonists,  such  as  Benjamin  Whichcote,  Ralph  Cud- 
worth,  and  Henry  More,  who  were  rapidly  increasing 
among  the  more  learned  young  men  of  Presbyterian 
families.*  These  carried  on  the  Puritan  conflict  within 
the  Church  of  England,  and  subsequently  produced 
Methodism  and  the  low  church,  or  evangelical  party,  and 
the  broad  church,  or  comprehensive  party,  continuing  the 
ancient  struggle  until  the  present  day.  King  Charles  sub- 
sequently endeavored  to  secure  an  Act  of  Toleration,  to 
include  the  Roman  Catholics.  On  December  26th  he 
made  a  " Declaration  of  a  New  Home  Policy"  to  this 
effect ;  f  but  Parliament  refused  to  sanction  it,  and  in- 


upon  its  worship,  and  discouraging  the  organization  of  separating  churches. 
Toward  the  close  of  his  life,  in  the  preface  to  his  Penitent  Confession,  London, 
1691,  he  says  :  "  O  how  little  would  it  have  cost  your  Church-men  in  1660  and 
1661  to  have  prevented  the  calamitous  and  dangerous  Divisions  of  this  Land, 
and  our  common  dangers  thereby,  and  the  hurt  that  many  hundred  thousands 
souls  have  received  by  it  ?  And  how  little  would  it  cost  them  yet  to  prevent  the 
continuance  of  it  ?  " 

*  Baxter,  I.,  pp.  390  seq.  This  is  more  fully  explained  by  Baxter  in  the  preface 
to  his  Church  Concord,  thus  :  "  The  most  of  our  ministers  were  young  men  bred 
at  the  Universities  during  the  Wars,  and  engaged  in  no  faction,  nor  studied  much 
in  such  kind  of  controversies  ;  but  of  solid  judgment  and  zealous  preachers,  and 
eminently  prudent,  pious  and  peaceable  :  And  with  them  there  joyned  many  that 
had  conformed,  and  thought  both  the  Common  Prayer  and  the  Directory,  Epis- 
copacy and  Presbytery  tolerable  :  And  these  in  1660  did  conform  ;  but  most  of 
the  rest  were  rejected  and  silenced.  Though  of  near  ten  thousand  that  the  Par- 
liament left  in  possession,  there  were  but  two  thousand  cast  out  by  the  Prelates, 
we  strongly  conjectured  beforehand  who  those  would  be."  Again  in  his  Peni- 
tent Confession,  p.  64,  he  says  that  of  the  ten  thousand  that  conformed,  eight 
thousand  had  conformed  to  the  Directory  of  the  Presbyterian  Parliament,  and  on 
p.  79  he  intimates  that  this  is  a  low  estimate  considering  the  number  of  chapels, 
curacies,  and  chaplains,  in  addition  to  the  near  ten  thousand  parish  churches. 

t  Masson,  VI.,  p.  242. 


THE  STRUGGLE  FOR  SUPREMACY.  85 

stead  of  it  soon  after  issued  the  "  Conventicles  Act,"  May 
17,  1664,  and  "  The  Five  Miles  Act,"  October  31,  1665. 
Thus  Presbyterianism,  as  an  organized  ecclesiastical 
body,  ceased  in  England  at  the  Restoration.  The  Pres- 
byterian churches  that  remained  among  the  Nonconform- 
ists were  only  such  as  local  churches,  or  congregational 
elderships. 

The  Parliament  of  Scotland  vied  with  the  English 
Parliament  in  its  hostility  to  Presbyterianism.  In  1661 
it  repealed  all  the  legislation  of  the  past  twenty  years 
in  favor  of  Presbytery,  and  re-established  episcopacy. 
In  1662  it  declared  that  all  ministers  ordained  from  1649- 
1660  had  no  right  to  their  livings,  and  that  they  must 
acquire  their  livings  by  recognizing  the  authority  of  their 
bishops.  There  were  the  same  diversities  among 
Presbyterians  in  Scotland  as  in  England.  Leighton  ac- 
cepted a  bishopic,  and  many  good  Presbyterians  con- 
formed in  hopes  of  a  moderate  episcopacy.  But  Sharp 
played  the  traitor  to  his  brethren,  and  received  the  arch- 
bishopric of  St.  Andrews  to  enter  upon  a  career  of  op- 
pression and  infamy.  Three  hundred  Scotch  ministers 
followed  the  example  of  their  English  brethren,  and 
abandoned  their  livings. 

A  long  and  terrible  struggle  now  arose  between  the 
prelatical  authorities  and  the  Presbyterian  people.  All 
Presbyterians  were  Covenanters.  But  the  most  radical 
section  claimed  to  be  the  only  faithful  Covenanters  in 
the  midst  of  the  general  apostasy,  and  by  their  fanati- 
cism brought  all  Presbyterians  under  suspicion  and  into 
troubles. 

The  great  majority  of  the  Scottish  Presbyterians  offered 
a  passive  resistance  to  prelatical  authority,  and  were  all 
the  more  difficult  to  conquer  on  that  account.  They 
adhered  to  the  principle  of  a  national  Church,  and  looked 
forward  to  better  times.     They  bowed  their  heads  to 


gfj  AMERICAN  PRESBYTERIANISM. 

the  oppressor  as  their  fathers  had   done   before  them, 
and  were  faithful  in  suffering  even  unto  death. 

The  Irish  Presbyterians  suffered  in  the  same  way. 
"  In  Ulster  sixty-one  Presbyterian  ministers,  being  almost 
the  entire  number  who  were  then  officiating  in  the 
province,  were  deposed  from  the  ministry  and  ejected 
out  of  their  benefices  by  the  northern  prelates."  * 
These  were  embraced  in  five  Presbyteries.  Only  seven 
of  the  entire  number  conformed  to  the  new  regimcf  The 
Parliament  of  Ireland  followed  the  Parliaments  of  Eng- 
land and  Scotland  in  compliance  with  the  plans  of  the 
prelates  and  in  greed  for  revenge. 

During  the  reigns  of  Charles  II.  and  James  II.  Presby- 
terianism  was  under  the  cross.  It  had  been  loyal  to  its 
own  hurt,  and  it  persisted  in  loyalty  to  a  faithless  house. 
But  when  James  II.  proposed  to  re-establish  popery 
in  his  dominions,  the  Presbyterians  of  Great  Britain 
arose  as  one  man.  They  forgot  all  the  injuries  they  had 
received  from  the  prelates.  They  preferred  prelacy  to 
papacy.  They  were  the  active  forces  in  the  Revolution 
which  compelled  James  II.  to  flee  to  the  Continent,  and 
which  gave  William  and  Mary  the  throne  of  Great 
Britain.  With  the  accession  of  William  and  Mary  in 
1688,  Presbyterianism  was  granted  toleration  in  England 
and  Ireland,  and  it  received  permanent  embodiment  in 
the  Church  of  Scotland. 


*  Reid,  II.,  p.  252.  t  Reid,  II.,  p.  255. 


CHAPTER  III. 

THE   RISE   OF  PRESBYTERIANISM   IN  AMERICA. 

Puritanism  first  migrated  to  America  among  the  ad- 
venturers of  the  Virginia  Company.  We  do  not  know 
whether  the  first  pastor  of  the  colony  of  Jamestown, 
Robert  Hunt,  was  a  Puritan  or  a  Prelatist ;  and  we  can- 
not be  sure  with  reference  to  Mr.  Glover.  They  were 
both  graduates  of  Cambridge,  where  Puritanism  was  dom- 
inant, and  their  principles  were  not  put  to  the  test  in 
Virginia.  Alexander  Whitaker,  however,  "  the  self-de- 
nying '  apostle  of  Virginia,'  "  *  was  certainly  a  Puritan. 
He  was  a  son  of  the  famous  Puritan  Professor  of  Divin- 
ity, Dr.  William  Whitaker,  of  Cambridge,  and  cousin  of 
Dr.  William  Gouge,  a  leading  member  of  the  Westmin- 
ster Assembly  of  divines,  and  the  first  moderator  of  the 
Provincial  Assembly  of  London.f  Whitaker  organized 
an  informal  congregational  Presbytery.  He  writes,  June, 
1614:  "  Every  Sabbath  day  we  preach  in  the  forenoon, 
and  catechize  in  the  afternoon.  Every  Saturday,  at 
night,  I  exercise  in  Sir  Thomas  Dale's  house.  Our  church 
affairs  be  consulted  on  by  the  minister  and  four  of  the 
most  religious  men.  Once  every  month  we  have  a  com- 
munion, and  once  a  year  a  solemn  fast."  And  he  sub- 
sequently wrote :  "  Here  neither  surplice  nor  subscrip- 
tion is  spoken  of.":): 

*  Geo.  Bancroft,  History  of  the  United  States  0/  America,  Last  Revision, 
N.  Y.,  1883,  I.,  p.  104. 

t  See  p.  71,  E.  D.  Neill,  History  of  the  Virginia  Company,  Albany,  1869, 
P-  77- 

JE.  D.  Neill,  Notes  on  the  Virginia  Colonial  Clergy,  Philadelphia,  1877, 
p.  4 ;  Bancroft,  I.,  p.  141. 

(87) 


38  AMERICAN  PRESBTTERIANISM. 

I.— PRESBYTERIANISM   IN   THE   BERMUDAS. 

Puritanism  also  established  itself  in  the  Bermudas,  or 
Somers  Islands.  George  Keith,  a  Scotchman,  removed 
thither,  in  1612,  with  the  first  governor  of  the  island, 
Richard  Moore,  and  was  his  chief  counsellor.  Soon  after 
Lewes  Hughes,  minister  of  Great  St.  Helens,  Bishops- 
gate,  London,  having  been  deposed  for  non-conformity 
by  Archbishop  Bancroft,  was  sent  out  by  the  Virginia 
Company.*  Keith  and  Hughes  were  associated  in  the 
Council  of  Captain  Daniel  Tucker,  in  1616.  Keith  re- 
moved to  Virginia  in  1617,  and  settled  at  Elizabeth 
City.f  In  this  same  year  Lewes  Hughes  organized  a 
church  in  the  Somers  Isles  with  four  elders,  and  com- 
posed a  liturgy  for  its  use,  which  was  free  from  the  ob- 
jectionable ceremonies  of  the  Book  of  Common  Prayer.:): 
Strife  arose  on  this  account,  and  the  Governor,  Captain 
Nathaniel  Butler,  interposed,  granting,  as  a  compromise, 
permission  to  use  the  liturgy  of  the  isles  of  Guernsey 
and  Jersey.  Accordingly,  in  1619,  the  Governor  and  his 
council  gave  its  use  the  countenance  of  their  presence.§ 


*  He  writes  a  letter  thence,  dated  December  21, 1614,  which  was  printed  under 
the  title  :  A  Letter  sent  into  England  from  tke  Summer  Islands,  written  by 
Mr.  Lewes  Hughes,  preacher  0/  God's  Word  there,  London,  1615. 

t  E.  D.  Neill,  Notes  on  the  J'irginia  Colonial  Clergy,  p.  7. 

X  He  writes  to  Lord  Rich,  May,  161 7  :  "  The  ceremonies  are  in  no  request,  nor 
the  Book  of  Common  Prayer,  I  use  it  not  at  all.  I  have  by  the  help  of  God 
begun  a  Church  Government  by  ministers  and  elders.  I  made  bold  to  choose 
four  ciders  from  the  town,  publickly,  by  lifting  up  of  hands,  and  calling  upon  God, 
when  the  Governor  was  out  of  the  town.  At  his  return,  it  pleased  God  to  move 
his  heart  to  like  well,  and  to  allow  of  that  we  had  done,  and  doth  give  to  the 
elders  all  the  grace  and  countenance  that  he  can."  This  extract  is  given  by 
Dr.  E.  D.  Neill  in  Virginia  Vetusta,  Albany,  1885,  pp.  186-7. 

§  There  is  some  difference  of  opinion  with  reference  to  this  Liturgy  :  Whether 
it  was  the  Liturgy  used  in  these  French  isles  in  the  time  of  Thomas  Cartwright 
(see  p.  42),  or  whether  ic  was  simply  the  French  edition  of  the  Book  of  Common 
Prayer,  with  certain  omissions,  such  as  were  allowed  to  these  French  churches, 
iu  the  time  of  King  James.  Captain  John  Smith,  in  his  Generall  Historie  0/ 
Virginia,  New  England,  and  the  Summer  Isles,  London,  1632,  p.  192,  says : 


THE  RISE  OF  PRESBYTERIANISM  IN  AMERICA..  g9 

In  162 1  Hughes  returned  to  England  and  took  an 
important  part  in  the  struggle  for  the  overthrow  of 
Prelacy.* 


' 4  Now  amongst  all  these  troubles,  it  was  not  the  least  to  bring  the  two  ministers 
to  subscribe  the  Booke  of  Common  Praier,  which  all  the  Bishops  in  England 
could  not  doe.  Finding  it  high  time  to  attempt  some  conformitie,  bethought 
himself  of  the  Liturgie  of  Garnsey  and  Jarse  wherein  all  those  particulars  they 
so  much  stumbled  at,  were  omitted.  No  sooner  was  this  propounded,  but  it  was 
gladly  embraced  by  them  both,  whereupon  the  Governor  translated  it  verbatim 
out  of  French  into  English,  and  caused  the  eldest  minister  upon  Easter  day  to 
begin  the  use  thereof  at  St.  Georges  towne,  where  himself,  most  of  the  councell, 
officers  and  auditorie  received  the  sacrament ;  the  which  forme  they  continued 
during  the  time  of  his  government."  J.  H.  Lefroy  {Memorials  of  the  Discovery 
and  Early  Settlement  of  the  Bermudas  or  Seiners  Islands,  London,  1879,  1., 
p.  684)  argues  that  this  Liturgy  cannot  be  the  Puritan  Liturgy,  on  the  ground 
that  the  ministers  were  ministers  of  the  Church  of  England,  that  they  were 
pledged  to  remain  faithful  to  the  Church,  and  that  the  Governor  at  this  time 
would  not  have  dared  "to  give  open  countenance  to  nonconformity."  But  all 
the  Puritans  at  this  time  were  members  of  the  Church  of  England.  They  were 
endeavoring  to  reform  the  national  Church  and  purge  the  Book  of  Common 
Prayer.  The  Archbishop  of  Canterbury  at  this  time  was  the  Puritan,  George 
Abbot,  who  declined  to  enforce  conformity  to  the  objectionable  ceremonies. 
The  Virginia  Company  itself  was  Puritan  in  its  sympathies.  The  Puritans  in 
the  Somers  Isles  and  in  Virginia  were  free  from  prelatical  intrusion,  and  could 
carry  out  Puritan  principles  better  than  their  brethren  in  England.  Lewes 
Hughes  and  Governor  Butler  simply  anticipated  the  reforms  of  the  Long  Par- 
liament and  the  Westminster  Assembly,  and  had  recourse  to  the  Liturgy  of  the 
isle  of  Jersey  as  a  Puritan  Liturgy  of  recognized  authority.  The  Governor  per- 
mitted the  Presbyterian  organization  of  the  church  in  accordance  with  that  Lit- 
virgy.  The  forms  of  worship  of  that  Liturgy  would  be  in  better  harmony  with 
the  ecclesiastical  organization.  This  is  confirmed  by  the  instructions  sent  to  the 
Somers  Islands  September  4,  1639:  "  The  Archbishop  of  Canterbury  has  been 
informed  that  a  great  part  of  their  Company  in  general,  the  Governor  and 
Council  and  others  in  special,  are  non-conformists.  They  are  therefore  strictly 
required  to  carry  out  the  directions  received  about  two  years  ago,  that  the  Books 
of  Homilies  and  Common  Prayer  be  read  in  all  their  churches ;  that  when  the 
Holy  Sacrament  is  received  the  reverent  posture  of  kneeling  be  adopted,  and 
that  the  ministers  use  the  accustomed  prayers  and  decent  ceremony  of  signing 
with  the  cross  in  baptism"  {Calendar  of  State  Papers,  Colonial  Scries,  1574- 
1660  ;  London,  i860,  p.  303).  Archbishop  Laud  was  determined  to  enforce  con- 
formity in  the  Somers  Isles,  as  well  as  in  England,  Scotland,  and  Ireland.  But 
these  islands  were  as  far  on  as  Scotland  in  nonconformity  to  Prelacy. 

*  In  1640  he  published  :  Certai?ie  Greevances  well  worthy  the  serious  consid- 
eration of  the  Right  Honorable  and  High  Court  of  Parliament,  set  forth  by 
way  of  Dialogue  or  Conference  betweene  a  countrey  gentleman,  and  a  minister 
of  God's  Word ;  for  the  satisfying  of  those  that  doe  clamour,  and  vtaliciously 


90  AMERICAN  PRESBYTERIANISM. 

In  1623  George  Stirke,*  a  Scotch  Puritan,  removed  to 
the  Somers  Islands,  in  place  of  Hughes,  and  continued 
as  pastor  until  his  death  in  1636  or  1637.  In  1626  Pat- 
rick Copeland,  another  Scotch  Puritan  minister,  removed 
thither,  and  was  followed  by  three  English  Puritans : 
John  Oxenbridge  in  1635,  Nathaniel  White  in  1638,  and 
William  Golding  soon  afterwards. 

In  the  meanwhile  a  number  of  Puritan  ministers  and 
people  settled  in  Virginia.  Among  these  we  may  men- 
tion Robert  Bolton,  who  preached  at  Elizabeth  City  and 
on  the  eastern  shore  of  the  Chesapeake ;  Hawte  Wyatt, 
who  subsequently  returned  to  England  and  was  ar- 
raigned before  the  Court  of  High  Commission  by  Arch- 
bishop Laud;  William  Bennet ;  and  the  famous  Inde- 
pendent, Henry  Jacob,  who  died  soon  after  his  arrival.f 

The  Virginia  Company  was  Puritan  in  its  tendencies. 
On  this  account  its  charter  was  revoked  by  King  James 
July  24,  1624.  During  its  existence  the  Somers  Islands 
and  Virginia  were  under  Puritan  control ;  not  indeed 
that  form  of  Puritanism  which  became  dominant  in  New 
England,  and  ruled  Great  Britain  under  the  Lord  Pro- 
tector, but  the  Puritanism  of  Cartwright,  Travers,  Rey- 
nolds, and  the  English  Presbyterians  who  desired  to  re- 
form the  national  Church,  and  disliked  Brownism  and 
Separation. 

The  Puritans  in  Virginia  and  the  Somers  Isles  divided 
into  the  same  parties  as  in  England.  John  Oxenbridge 
was  the  father  of  Independency  in  the  Somers  Isles.  He 
was  zealous  for  catechising,  held  love-feasts  from  house 


revile  them  that  labour  to  have  the  errors  of  the  Booke  of  Common  Prayer 
reformed. 

*  George  Stirke,  his  son,  and  a  son  of  Nathaniel  White,  graduated  at  Harvard 
College  in  1646;  J.  L.  Sibley,  Biographical  Sketches  of  Graduates  of  Harvard 
University,  Cambridge,  1873,  I.,  pp.  132  sea. 

t  E.  D.  Neill,  Virginia  Colonial  Clergy,  pp.  8  sea. 


THE  RISE  OF  PRESBYTERIANISM  IN  AMERICA.  94 

to  house,  and  gathered  a  body  about  him  apart  from  the 
parish  church.* 

After  his  departure  Nathaniel  White  assumed  the  lead- 
ership, and  gathered  an  Independent  church.  White 
was  chosen  pastor,  William  Golding  and  Patrick  Cope- 
land  elders,  and  Robert  Castaven  deacon.  This  congre- 
gation was  organized  as  a  congregational  Presbytery  with 
three  elders,  all  ministers.  And  yet  there  were  marked 
differences  between  them  and  the  Presbyterians  of  the 
islands.f 

White  maintains  "  that  a  visible  church  is  a  particular 
congregation  of  saints  by  calling,  having  power  of  cen- 
sures within  themselves  and  exercising  all  the  ordi- 
nances of  Christ  of  and  in  themselves "  (in  /.  c,  p.  6). 
He  renounced  the  ordination  of  "  Anti-Christian  prel- 
ates," and  refused  baptism  to  the  children  of  those  not 
in  church  covenant  with  himself,  on  the  ground  that  he 
had  no  call  to  be  their  pastor.  The  strife  is  described 
by  Richard  Norwood : 

"  The  most  part  of  those  who  do  indeed  fear  God,  do  rather 
adhere  to  the  Independent  side  than  to  the  Presbyterian,  being 
in  some  sort  necessitated  to  make  choice  of  one  of  them  and  the 
Independent  having  a  more  promising  face  than  the  Presby- 
terian though  I  doubt  not  on  the  reverse  part  of  it  more  dan- 


*  He  returned  to  England  m  1641,  and  became  Fellow  of  Eton  College.  He 
was  ejected  in  1660,  and  retired  to  Berwick  on  the  Tweed.  He  was  ejected 
from  thence  in  August,  1662,  and  went  to  New  England  and  became  pastor  in 
Boston,  where  he  died  in  1674.  (Morice  MSS.,  G,  p.  905,  in  Dr.  Williams' 
Library,  London  ;  C.  Mather,  Magnalia,  II.,  p.  597.) 

t  These  differences  are  fully  discussed  by  William  Prynne  in  his  Fresh  Dis- 
covery of  some  prodigious  new  wandring — blazing  stars  and  Firebrands 
styling  themselves  New  Lights,  London,  1645  (again  1646),  especially  the  Let- 
ters of  Richard  Beake  and  Richard  Norwood  in  the  Appendix.  Norwood  was 
one  of  the  earliest  settlers.  He  went  over  as  surveyor  and  schoolmaster  in  1615, 
and  had  been  in  the  islands  forty  years.  Nathaniel  White  replies  to  Prynne  in 
Truths  gloriously  appearing  from  under  the  sad  and  sable  cloud  0/ oblique, 
or  a  Vindication  0/  the  Practice  0/  the  Church  0/  Christ  in  the  Summer  Islands, 
&"c,  London,  sine  anno,  (1645-6). 


92  AMERICAN  PRESBYTERIANISM. 

gerous.  We  have  only  two  Independent  ministers  and  two  Pres- 
byterian and  then  the  reins  of  government  being  very  slack  or 
negligently  handled,  I  doubt  much  what  the  issue  will  be.  For 
these  ministers  on  either  side  do  much  instigate  the  people  on 
either  side  one  against  another  which  is  like  to  produce  much 
bitterness  in  the  end.  It  is  come  to  that  pass  already  this  year 
that  neither  the  Independents  come  to  our  church  assemblies  nor 
we  to  theirs.  I  was  but  twice  at  the  Independent  church  this 
twelve  month.  Then  the  Gov.  and  council  and  country  (chiefly 
I  suppose  by  the  instigation  of  our  Presbyterian  minister)  were 
very  much  offended  and  instantly  warning  me  against  it  with 
much  importunity  as  if  it  tended  to  the  subversion  of  power 
here,  whereupon  I  have  forborne.  But  yet  if  our  two  Presby- 
terian ministers  prevail  to  set  themselves  in  place  of  government 
in  that  way  (which  they  earnestly  desire  and  endeavour  to  do 
and  the  Gov.  seems  to  be  for  them  seeing  he  hath  taken  an  oath 
or  covenant  to  that  purpose)  I  see  not  that  we  shall  be  in  any 
better  case."* 

In  the  narrow  sphere  of  the  Somers  Islands,  with  3,000 
inhabitants,  the  same  struggle  was  going  on  which  at 
that  time  unhappily  divided  the  Puritans  in  all  parts  of 
the  British  empire. 

II.— PRESBYTERIANISM   IN   NEW   ENGLAND. 

Puritanism  began  to  colonize  New  England  in  1620. 
It  first  moved  over  in  the  congregation  of  John  Robin- 
son, from  Leyden,  Holland,  landing  from  the  "  May- 
flower," December  15,  1620,  and  settling  the  Plymouth 
colony  under  the  godly  elder  Brewster. 

"  Brewster  and  his  company  remained  faithful  to  the  extremely 
mild  type  of  Barrowism  in  which  Robinson  had  trained  them, 
but  the  fact  that,  providentially,  they  had  but  one  elder,  and,  for 
nearly  or  quite  ten  years,  no  pastor,  thrust  them  upon  the  prac- 
tical development  of  a  church  government  of  the  people,  by  the 


*  Letter  of  Richard  Norwood  to  William  Prynne  from  Summer  Isles,  May  15, 
1647,  in  the  Colonial  papers,  xi.  9,  Rolls  office,  London.  Sec,  also,  Robert 
Baylie,  Dissuasive  from  the  Err  ours  of  the  Time,  London,  1646,  p.  108. 


THE  RISE  OF  PRESBTTERIANISM  IN  AMERICA.  93 

people,  and  for  the  people,  to  a  degree  beyond  their  philosophy, 
and  beyond  their  original  intent ;  and  having  so  long  the  field 
entirely  to  themselves  they  were  undisturbed  from  without  in 
this  their  creed."  (Henry  M.  Dexter,  Congregatzona/zsm,  N.  Y., 
1880,  pp.  413-14.) 

A  Presbyterian  colony  was  planned  by  John  White, 
of  Dorchester,  who  subsequently  became  one  of  the  As- 
sessors of  the  Westminster  Assembly.  This  enterprise 
was  sustained  by  the  Presbyterian  leaders  in  the  South 
of  England  and  also  in  London.  The  colony  was  or- 
ganized and  established  on  Massachusetts  Bay.  It  was 
started  under  Roger  Conant  in  1625,  but  did  not  obtain 
an  organization  until  August  6,  1629,  when,  a  large  com- 
pany having  arrived,  a  church  was  constituted,  with  Sam- 
uel Skelton,  pastor,  Francis  Higginson,  teacher,  and  Mr. 
Houghton,  elder.* 

Higginson,  on  leaving  England,  is  said  to  have  uttered 
these  words : 

"  We  will  not  say,  as  the  Separatists  were  wont  to  say  at  their 
leaving  England,  Farewell,  Babylon  !  Farewell,  Rome  !  But  we 
will  say,  Farewell,  dear  England  !  Farewell,  the  church  of  God  in 
England,  and  all  the  christian  friends  there  !  We  do  not  go  to 
New  England  as  Separatists  from  the  Church  of  England ;  though 
we  cannot  but  separate  from  the  corruptions  in  it ;  But  we  go  to 
practice  the  positive  part  of  church  reformation  and  propagate 
the  gospel  in  America."  (Cotton  Mather,  Magnalia,  I.,  p.  362  ; 
H.  M.  Dexter,  Congregationalism,  p.  414.) 

This  was  the  genuine  Puritan  spirit  over  against  the 
spirit  of  Nathaniel  White,  who  renounced  the  ordination 
of  "  the  Antichristian  prelates." 

The  Presbyterian  colony  at  Salem  and  the  Congrega- 
tional colony  at  Plymouth  associated  in  happy  union. 
Daniel  Neal  gives  the  names  of  seventy-seven  ministers 


*  Skelton  had  been  ejected  from  a  charge  in  Lincolnshire  for  nonconformity, 
and  Higginson  from  a  charge  in  Leicestershire.  See  Daniel  Neal,  History  0/ 
New  England,  London,  1720,  I.,  pp.  122  seq. 


q^j.  AMERICAN  PRESBYTERIAN1SM. 

of  the  Church  of  England,  nonconformists,  who  removed 
to  New  England  and  carried  on  the  work  of  the  ministry 
there  prior  to  1641,  besides  twenty  others  who  did  not 
find  charges.*  There  were  many  others  whose  names 
escaped  his  notice. 

"  For  eight  years  and  seven  months  the  Leyden  Plymouth 
church  stood  alone.  Ten  years  after  the  Mayflower  came  to 
her  moorings  inside  of  Gurnet  Point,  there  were  but  five  congre- 
gational churches  on  the  continent,  and  twenty  years  after  there 
were  but  thirty-five."     (H.  M.  Dexter,  Congregationalism,  p.  413.) 

There  was  an  average  of  more  than  two  ministers  to  a 
church.  This  was  before  the  Puritans  came  into  power 
in  England  and  before  the  unhappy  disputes  among 
them  arose.  A  considerable  number  of  these  ministers 
were  inclined  to  Presbyterian  views  of  church  govern- 
ment. Among  these  we  may  mention  Thomas  Parker 
and  James  Noyes,  of  Newbury,  Mass. ;  John  Eliot,  the 
apostle  to  the  Indians ;  Peter  Hobart,  of  Hingham ;  John 
Young,  and  Richard  Denton,  of  Long  Island.f 

The  persecuted  Scotch  Presbyterians  of  the  North  of 
Ireland  were  invited  by  the  Governor  and  Council  of 
New  England  to  settle  on  the  Merrimac  River,  where 
they  were  promised  lands.  Accordingly,  on  the  9th  of 
September,  1^36,  the  "  Eagle's  Wing"  started  from  Car- 
rickfergus  with  140  passengers,  under  the  charge  of  the 
eminent  pastors,  Robert  Blair  and  John  Livingston.^ 
But  the  vessel  was  compelled  to  return  after  many  dis- 
asters.S 


*  Neal,  History  of  New  England,  L,  p.  197. 

t  See  Appendix  III.  %  See  p.  49. 

§  Patrick  Adair,  True  Narrative  of  the  Rise  and  Progress  of  the  Presbyterian 
Church  in  Ireland.  Edited  by  W.  D.  Killen,  Belfast,  1866,  pp.  42  sea.  ;  J.  S. 
Reid,  History  of  the  Presbyterian  Church  in  Ireland,  I.,  pp.  192  seq.  Samuel 
Rutherford  writes  to  John  Stuart  in  1637  :  "  I  would  not  have  you  to  think  it 
strange  that  journey  to  New  England  has  gotten  such  a  dash  ;  it  indeed  hath 
made  my  heart  heavy  ;  yet  I  know  it  is  no  dumb  providence,  but  a  speaking  one 


THE  RISE  OF  PRESBYTERIANISM  IN  AMERICA.  95 

It  was  not  time  for  Irish  Presbyterianism  to  migrate 
to  New  England.  It  would  have  precipitated  upon  the 
colony  the  strifes  which  agitated  Great  Britain. 

The  Presbyterian  ministers  of  New  England  made  a 
happy  accommodation  with  the  Congregational  minis- 
ters, as  their  brethren  in  England  subsequently  did  in 
county  Associations,  under  the  influence  of  Richard 
Baxter.*  This  combination  produced  an  ecclesiastical 
organization  which  was  firmly  established  in  New  Eng- 
land ere  the  parties  came  to  an  open  rupture  in  Old 
England. 

"  The  early  Congregationalism  of  this  country  was  Barrowism, 
and  not  Brownism — a  Congregationalized  Presbyterianism  or  a 
Presbyterianized  Congregationalism— which  had  its  roots  in  the 
one  system,  and  its  branches  in  another ;  which  was  essentially 
Genevan  within  the  local  congregation,  and  essentially  other 
outside  of  it.  The  forty  or  fifty  churches  which  '  for  the  sub- 
stance of  it'  adopted  the  Cambridge  platform,  held  this  general 
system  indeed  with  varying  degrees  of  strictness — from  the  al- 
most Presbyterianism  of  Hingham  and  Newbury,  to  the  large 
minded  and  large  hearted  Robinsonianism  of  the  mother,  May- 
flower church."     (Henry  M.  Dexter,  Congregationalism,  p.  463.) 

According  to  the  Cambridge  platform  as  well  as  the 
Westminster  Directory,  the  congregational  Presbytery 
should  exist  in  every  local  church  ;  but  it  was  subse- 
quently found  impracticable  to  realize  the  ideal  of  the 
three  kinds  of  elders  without  lowering  the  standard  for 


whereby  our  Lord  speaketh  his  mind  to  you,  though  for  the  present  ye  do  not 
well  understand  what  he  saith.     However  it  be,  He  that  sitteth  upon  the  floods 

hath  shown  you  his  marvellous  kindness  in  the  great  depthes If  I  saw  a 

call  for  New  England  I  would  follow  it."    (Rutherford,  Letters.     Letter  51.) 

*  See  p.  77.  Dr.  Charles  Hodge  well  says  :  "  The  Puritan  Presbyterians  were 
willing,  for  the  sake  of  the  great  ends  of  peace  and  union,  to  unite  with  the  Epis- 
copalians in  a  modified  form  of  Episcopacy  ;  so  for  the  same  important  objects, 
they  were  willing  to  unite  with  the  Independents  in  New  England,  in  a  modified 
form  of  Congregationalism."  {Constitutional  History  of  the  Presbyterian 
Church  in  the  U.  S.  A.,  Philadelphia,  1851,  I.,  p.  28.) 


9(3  AMERICAN  PRESBYTERIANISM. 

such  elders,  and  so  destroying  it  in  its  most  essential 
features.  It  was  deemed  best  not  to  preserve  the  mere 
form  or  skeleton  of  the  office  when  the  essential  qualifi- 
cations could  not  be  found.  It  was  easier  to  organize 
the  churches  in  accordance  with  the  ideal  in  the  first 
thirty  years  of  the  colony,  on  account  of  the  very  large 
proportion  of  well-trained  and  efficient  ministers  and 
elders  who  were  forced  to  leave  England  for  noncon- 
formity ;  but  it  subsequently  became  more  difficult. 
Hence  some  of  the  churches  had  the  three  elders,  some 
the  two,  and  some  but  the  one,  who  was  obliged  to  as- 
sume the  functions  of  the  three.*  Gradually  the  con- 
gregational Presbytery  passed  out  of  use  in  the  churches 
of  New  England,  and  the  congregations  became  "  un- 
presbyterated." 


*  Thomas  Weld  gives  an  account  of  the  churches  of  New  England  in  1645  : 

.  T      . .     j  Pastors 

"The  ordinary  officers  we  use  to  call  are  ers(  Ruling  ( 

Deacons 
The  Pastors  office  properly,  is  to  bend  himself  to  exhortation,  the  Teachers 
office  to  give  himself  to  instruction  in  points  of  doctrine,  explication  of  Scripture, 
computation  of  error  &c.  The  ruling  elder  to  order  the  assemblies,  to  look  to 
the  life  and  conversation  of  the  whole  church,  and  to  visit  from  house  to  house, 
to  see  how  all  things  thrive  in  godlinesse,  while  the  other  give  themselves  to  the 
Word  and  Doctrine,  and  all  of  them  together  to  govern  the  house  of  God,  and 
also  to  prepare  in  private  all  matters  for  church,  and  to  survey  the  estates,  and 
ripen  all  such  as  are  to  be  admitted  in  the  church,  before  they  produce  them  in 
publike  &c."    {Brief  Narration  of  the  Churches  in  New  England,  p.  3,  London, 

1645O 

The  Westminster  divines,  in  their  Humble  Advice  concerning  Church  Govern- 
ment, represent :  "  The  Scripture  doth  hold  out  the  name  and  title  of  a  teacher, 
as  well  as  the  pastor  ....  who  is  also  a  minister  of  the  Word  as  well  as  the 

pastor  and  hath  power  of  administration  of  the  sacraments Yet  where  be 

several  ministers  in  the  same  congregation,  they  may  be  designed  to  spveral  im- 
ployments,  according  to  the  different  gifts,  in  which  each  of  them  do  most  excel. 
....  And  he  that  doth  most  excel  in  exposition  of  Scripture,  in  teaching  sound 
doctrine,  and  in  convincing  gain-sayers,  then  he  doth  in  application,  and  is  ac- 
cordingly imployed  therein,  may  be  called  a  teacher  or  doctor Neverthe- 
less, where  is  but  one  minister  in  a  particular  congregation,  he  is  to  perform  so 
far  as  he  is  able,  the  whole  work  of  the  ministry."  From  this  it  will  appear  how 
greatly  the  modern  Presbyterian  churches  as  well  as  Congregational  churches 
have  departed  from  the  Westminster  model. 


THE  RISE  OF  PRESBYTERIANISM  IN  AMERICA.  97 

John  Eliot,  in  a  private  letter  to  a  friend  in  England 
in  May,  1650,  gives  a  survey  of  the  churches  of  New  Eng- 
land. He  mentions  sixty  in  all,  of  which  thirteen  have 
pastors  and  teachers.*  Ten  of  these  are  in  the  Massa- 
chusetts Bay  colony,  and  the  other  three  in  the  colony 
of  Connecticut.  The  churches #of  the  Plymouth  colony 
have  only  pastors.  John  Eliot  also  introduced  the 
congregational  Presbytery  among  his  Indian  converts. 
He  was  indeed  the  chief  apostle  in  the  work  among  the 
Indians.  He  was  minister  at  Roxbury  when  he  decided 
to  devote  himself  to  this  work.  He  labored  for  some 
years  in  acquiring  the  Indian  language.  He  began  his 
ministry  among  the  Indians  Oct.  28,  1646,  at  Watertown- 
Mill,  a  few  miles  from  Cambridge.  Mr.  Leverich  under- 
took the  same  good  work  in  Plymouth  colony,  and  Mr. 
Thomas  Mayhew  in  Martha's  Vineyard,  Nantucket,  and 
the  Elizabeth  Isles.  They  were  encouraged  by  the  great 
interest  taken  in  their  work  both  in  Old  England  and 
Scotland  as  well  as  in  New  England. 

The  charter  granted  to  the  Presbyterian  colony  of 
Massachusetts  Bay  in  1628  declared  that  to  "  wynn  and 
incite  the  natives  of  the  country  to  the  knowledge  and 
obedience  of  the  onlie  true  God  and  Saviour  of  mankind 
and  the  Christian  faythe,"  was  in  the  "  royall  intention 
and  the  adventurers  free  profession,  the  principall  ende 
of  this  plantation."  This  spirit  of  missions  burst  forth 
in  a  petition  to  Parliament,  supported  by  a  large  number 
of  the  Puritan  ministers  of  England  and  Scotland.f 

The  movement  took  practical  shape  in  the  organiza- 


*See  Appendix  IV.,  where  this  letter  is  printed  for  the  first  time. 

f  Petition  of  W.  C  (aslel)  exhibited  to  the  High  Court  0/  Parliament  now 
assembled,  for  the  propagating  of  the  Gospel  in  Afnerica  and  the  West  Indies, 
and  for  the  setting  of  our  plantations  there,  which  petition  is  approved  by  70 
able  English  divines.  Also  by  Master  Alex.  Henderson  and  some  other  worthy 
ministers  of  Scotland.     London,  1641. 

7 


98  AMERICAN  PRESBYTERIANISM. 

tion  of  the  Society  for  the  Propagation  of  the  Gospel  in 
New  England,  by  ordinance  of  Parliament  in  1649.  It 
was  authorized  "  to  receive  and  dispose  of  monies  in  such 
manner  as  shall  best  and  principally  conduce  to  the 
preaching  and  propagating  the  gospel  amongst  the  na- 
tives, and  for  the  maintenance  of  schools  and  nurseries 
of  learning  for  the  education  of  the  children  of  the  na- 
tives." A  general  collection  was  appointed  to  be  made 
"  in  and  through  all  the  countries,  cities,  towns,  and 
parishes  of  England  and  Wales,  for  a  charitable  contribu- 
tion to  be  as  the  foundation  of  so  pious  and  great  an  un- 
dertaking." Nearly  ;£  12,000  were  collected  at  this  time, 
and  the  corporation  was  organized  with  Judge  Steele 
president ;  and  commissioners,  and  a  treasurer  were  ap- 
pointed in  New  England  to  superintend  the  work.  This 
society  directed  its  attention  to  the  support  of  Eliot, 
Mayhew,  and  others,  who  engaged  in  the  missions.  Its 
charter  was  taken  away  at  the  Restoration  and  its  funds 
were  imperilled,  but  through  the  influence  of  Ashurst, 
its  first  treasurer,  and  Richard  Baxter,  a  new  charter  was 
granted  by  Lord  Chancellor  Hyde,  and  it  was  recon- 
stituted,* and  the  Hon.  Robert  Boyle  was  made  governor 
of  the  company.f 


*"A  Society  for  propagation  of  the  Gospel  in  New  England  and  the  parts 
adjacent  in  America  ;  .  .  .  .  to  be  one  body  corporate  and  politique  to  have 
continuance  forever  to  them  and  their  successors,  ....  with  power  to  employ 
goods,  chattels,  money,  and  stock  of  said  company  for  the  promoting  and  propa- 
gating of  the  gospel  of  Christ  unto  &  amongst  the  heathen  natives,  in  or  near 
New  England,  and  parts  adjacent  in  America  ;  and  also  for  nourishing,  teach- 
ing, and  instructing  the  said  heathen  natives  and  their  children,  not  only  in  the 
true  religion  and  in  morality,  and  the  knowledge  of  the  English  tongue,  and  in 
other  liberal  arts  and  sciences,  but  for  the  educating  and  placing  of  them  or  their 
children  in  some  trade,  ministry  or  lawful  calling." 

t  He  soon  after  gave  them  ^300.  He  also  left  them  ^100  more  in  nis  will, 
dated  July  18,  1691,  and  recommended  his  executors  that  after  all  debts  and  lega- 
cies were  paid,  in  the  use  of  the  balance  :  "  The  laying  out  of  the  greatest  part 
of  the  same  for  the  advance  or  propagation  of  the  Christian  Religion  among  In- 
fidels." (See  Account  of  the  Society  for  Propagating  the  Gospel  in  Foreign  Partsy 


THE  RISE  OF  PRESBYTERIANISM  IN  AMERICA.  99 

This  missionary  society  was  sustained  by  the  entire 
Presbyterian  strength  of  Great  Britain.*  The  work 
among  the  Indians  was  so  successful  that  in  1689  there 
were  six  churches  of  baptized  Indians  in  New  England, 
eighteen  assemblies  of  catechumens,  and  twenty-four 
preachers.  In  these  churches  ruling  elders  of  the  In- 
dians were  associated  with  the  Indian  ministers.  The 
ministers  were  ordained  by  Eliot  and  Cotton  by  the  lay- 
ing on  of  hands  after  fasting  and  prayer,  f 

The  churches  of  New  England,  Indian  as  well  as  Eng- 
lish, were  organized  in  congregational  Presbyteries ;  but 
the  classical  Presbyteries  could  not  be  organized  on  ac- 
count of  the  differences  between  the  Presbyterians  and 
the  Congregationalists.  They  were  obliged  to  compro- 
mise, in  the  constituting  of  synods.  The  members  as- 
sembled in  synods  for  consultation  and  advice  and  for 
the  determination  of  controversies.  But  their  authority 
was  spiritual  and  moral.  They  had  no  external  power 
of  discipline  or  ecclesiastical  coercion.  This  was  the 
best  the  Presbyterians  of  New  England  could  do  under 
the  circumstances.  It  was  the  only  feasible  mode  of 
union.  It  was  far  better  than  the  strife  which  under- 
mined the  Puritan  interest  in  Great  Britain,  and  which 
brought  about  the  restoration  of  prelacy.  It  was  bet- 
ter far  than  the  evil  spirit  of  contention  in  the  narrow 
theatre  of  the  Somers  Isles. 

III. — PRESBYTERIANISM   IN  NEW   YORK. 

The  Puritan  type  of  Presbyterianism  colonized  New 
York  chiefly  by  way  of   New  England.      The  earliest 


London,  1706,  and  especially  Sketch  of  the  origin  and  tlie  recent  History  of  the 
New  England  Company ',  London,  1884.) 

*  See  Appendix  V.  for  a  further  account  of  the  New  England  Company. 

t  A  brief  Relation  of  the  State  of  New  England  from  the  beginning  of  that 
plantation  to  the  present  year.  In  a  letter  to  a  person  of  quality.  London, 
1689,  p.  18.    See  also  Cotton  Mather,  Magnalia,  Hartford,  1853,  I-i  P-  569- 


100  AMERICAN  PKESBYTERIANISM. 

Puritan  minister  in  the  State  of  New  York  seems  to 
have  been  John  Young.  He  settled  at  Southold,  L.  I., 
and  organized  a  township  church,  October  21,  1640.* 

The  second  Puritan  minister  was  Abraham  Pierson,  a 
graduate  of  Cambridge  in  1632,  and  a  Yorkshire  clergy- 
man, who  went  to  New  England  in  1639  and  settled  at 
Lynn,  Mass.,  and  from  thence  removed  to  Southampton, 
L.  I.,  with  his  flock  in  1641.  In  1644  he  removed  with 
a  portion  of  them  to  Branford,  Conn.,  and  again,  in  1667, 
to  Newark,  N.  J.,  where  the  first  Puritan  church  in  New 
Jersey  was  established/)- 

The  third  Puritan  minister  was  Francis  Doughty. 
He  had  probably  been  vicar  of  Sodbury,  Gloucester, 
England,  where  he  was  silenced  for  nonconformity.^: 
He  emigrated  to  Taunton,  Mass.,  in  1637.  When  the 
church  was  gathered  in  that  place,  Doughty  maintained 
the  Presbyterian  doctrine  of  infant  baptism,  over  against 
the  Congregational,  and  "  opposed  the  gathering  of  the 
church  there,  alleging  that  according  to  the  covenant  of 
Abraham  all  men's  children  that  were  of  baptized  parents, 
and  so  Abraham's  children,  ought  to  be  baptized,  and 
spoke  so  in  public,  or  to  that  effect,  which  was  held  a 
disturbance,  and  the  minister  spoke  to  the  magistrate  to 
order  him.  The  magistrate  commanded  the  constable, 
who  dragged  Master  Doughty  out  of  the  assembly.  He 
was  forced  to  go  away  from  thence  with  his  wife  and 
children."  §  He  and  Richard  Smith,  a  ruling  elder,  and 
their  adherents,  were  forced  to  exile  by  the  Independ- 
ents.    They  found  refuge  among  the  Dutch.     Doughty 


*  He  had  been  ordained  in  the  Church  of  England.  He  remained  at  Southold 
until  his  death,  February  24,  1672.  (E.  Whitaker,  History  0/  Southold,  1881, 
P-  "3-) 

t  J.  F.  Stearns,  Historical  Discourses  Relating  to  the  First  Presbyterian 
Church  in  Newark.     Newark,  1853,  pp.  26  seq. 

\  E.  D.  Neill,  Founders  0/ Maryland.     Albany,  1876,  p.  118. 

§  Thomas  Lechford,  Plain  Dealing,  1642,  p.  40. 


THE  RISE  OF  PRESBYTERIANISM  IN  AMERICA.  JQ1 

secured  the  conveyance  of  Mespat  (near  Newtown),  L.  I., 
with  the  view  of  establishing  a  Presbyterian  colony 
there.*  The  settlement  was  begun  in  1642,  but  the  In- 
dian war  broke  up  the  colony  in  1643,  and  the  min- 
ister and  his  flock  went  to  Manhattan  Island  for  shel- 
ter during  the  war.  He  became  the  first  Presbyte- 
rian minister  in  the  city  of  New  York.  He  ministered 
there  from  1643-48,  and  was  supported  by  volun- 
tary contributions  from  the  Puritans  and  the  Dutch  of 
the  city.f  He  preached  also  for  a  while,  at  Flushing, 
on  Long  Island.  The  Dutch  ministers,  Megapolensis 
and  Drisius,  report  August  6,  1657,  to  the  Classis  of 
Amsterdam  :  "  At  Flushing  they  heretofore  had  a  Pres- 
byterian preacher  who  conformed  to  our  church,  but 
many  of  them  became  endowed  with  divers  opinions, 
and  it  was  with  them  quot  homines  tot  sententia.  They  ab- 
sented themselves  from  preaching,  nor  would  they  pay 
the  preacher  his  promised  stipend.  The  said  preacher 
was  obliged  to  leave  the  place  and  to  repair  to  the  Eng- 
lish Virginias."  %  His  daughter  married  Adrien  Van  der 
Donck,  a  prominent  lawyer  of  the  city.  Owing  to  the 
failure  of  the  colony,  Govs.  Kieft  and  Stuyvesant  sought 
to  recover  the  claim  upon  Mespat,  but  Doughty  declined 
to  restore  it.  He  was  at  last  glad  to  escape  from  the 
wrath  of  Stuyvesant,  and  fled  to  Maryland,  where  he 
preached  to  the  Puritans  for  many  years. § 


*  James  Riker,  Annals  0/  Newtown.     New  York,  1852,  pp.  17  seq. 

\Doc.  Hist.  N.  V.,  I.,  pp.  305-6,  311,  331,  334-5,  34i,  426,  553;  U-)  93- 

\Doc.  Hist.  N.  V.,  III.,  p.  106. 

§  This  case  was  the  subject  of  a  complaint  in  a  Representation  from  New  Neth- 
erlands Hague,  1650,  subscribed  by  Van  der  Donck  and  others,  which  Stuyves- 
ant was  obliged  to  answer  to  the  authorities  in  Holland.  This  was  reprinted  by 
Henry  C.  Murphy,  N.  Y.,  1854.  (See  p.  159- )  "  His  injustice  and  illegal  admin- 
istration of  justice  were  also  apparent  in  a  certain  suit  against  Francis  Douthey, 
an  English  minister,  to  whom  he  had  given  permission  to  form  a  colony,  before 
the  war,  and  who  had  made  such  a  beginning  therein,  that  more  than  eighty  per- 


102  AMERICAN  PRESBYTERIANISM. 

The  fourth  Puritan  minister  was  Joseph  Fordham. 
He  seems  to  have  been  at  Hempstead  as  early  as  April, 
1644.*  He  removed  to  Southampton  in  1645  or  '6, 
where  he  remained  until  his  death  in  1674. 

The  fifth  Puritan  minister  was  Richard  Denton,  grad- 
uate of  Cambridge  in  1623,  once  minister  at  Cooly 
chapel,  Halifax,  England.  He  settled  at  Wethersfield, 
Conn.,  in  1630,  removed  to  Stamford,  Conn.,  in  1641, 
and  in  1644,  with  a  portion  of  his  flock,  to  Hempstead, 
L.  I.,  where  he  remained  till  1658,  when  he  returned  to 
England.  Denton  was  a  Presbyterian.  He  is  so  recog- 
nized by  the  Dutch  pastors  of  New  Amsterdam,  who  wrote 
to  the  Classis  of  Amsterdam  in  1657:  "  At  Heemstede, 
about  seven  Dutch  miles  from  here,  there  are  some  In- 
dependents ;  also  many  of  our  persuasion  and  Presbyte- 
rians. They  have  also  a  Presbyterian  preacher  named 
Richard  Denton,  an  honest,  pious,  and  learned  man.  He 
hath  in  all  things  conformed  to  our  church.  The  Inde- 
pendents of  the  place  listen  attentively  to  his  preaching, 
but  when  he  began  to  baptize  the  children  of  such  par- 
ents as  are  not  members  of  the  church,  they  sometimes 
broke  out  of  the  church."  f  He  also  ministered  to  the 
Puritans  in  the  metropolis  in  an  English  Puritan  church. 
This  was  not  a  separate  church  building,  but  the  band 
of  Puritans  to  whom  Doughty  ministered.  They  wor- 
shipped together  with  the  Dutch  and  the  French,  in  the 
same  church  building  within  the  fort,:):  and  at  different 


sons  had  proceeded  there.  The  war  coming  on,  everything  ran  down  and  came 
to  a  stand."  {Broad  Advice  to  the  United  Nether  land  Provinces.  Antwerp, 
1649.     Reprinted  by  Henry  C.  Murphy,  N.  Y.,  1854,  p.  159.) 

*  Broad  Advice  to  the  United  Nether  land  Provinces,  Antwerp,  1649;  Re- 
printed by  Henry  C.  Murphy,  N.  Y.,  1854,  p.  151. 

\Doc.  Hist.  N.  V.,  III.,  p.  107. 

X  The  evidence  for  this  service  of  Denton  in  our  city  is  derived  from  an  ancient 
book  of  records,  handed  down  in  the  author's  family:  "Sarah  Woolsey  was 
born  in  New  York,  August  ye  3d,  in  ye  year  1650.     Aug  7,  she  was  baptized  in 


THE  RISE  OF  PRESBTTERIANISM  IN  AMERICA.  103 

hours  of  service.  Denton  was  therefore  the  second 
Presbyterian  minister  in  New  York  City.* 

From  this  time  forward  Puritan  ministers  settled  in 
New  York  with  greater  rapidity  and  in  greater  numbers. 
Thomas  James  became  pastor  at  Easthampton,  L.  I.,f  in 
1648,  and  John  Moore,  at  Middleburgh,  L.  I.,  in  16504 

Brian  Newton  and  others  report  to  Governor  Stuy- 
vesant  an  interesting  description  of  a  Puritan  service  at 
Westchester,  conducted  by  two  laymen,  Robert  Bassett 
and  a  Mr  Bayley,  probably  ruling  elders,  in  i656,§the  one 
reading  a  sermon,  the  other  leading  in  prayer. 

ye  English  church  by  Mr.  Denton,  Capt.  Newtown  godfather.  George  Woolsey 
was  born  in  New  York,  October  10.  1652 ;  October  12  he  was  baptized  in  ye 
Dutch  church.  Mrs.  Newtown  godmother.  Thomas  Woolsey  was  born  at  Hem- 
sted,  April  10th  1655,  and  there  baptized  by  Mr  Denton.  Rebecka  Woolsey  was 
born  at  New  York  Feb  13. 1659.  Feb  16  she  was  baptized  in  ye  Dutch  church, 
Mr.  Bridges,  godfather,  and  her  grandmother,  godmother."  The  distinction  is 
clearly  drawn  between  English  church  and  Dutch  church.  The  connection  be- 
tween New  York  and  Hempstead  is  manifest.  The  minister,  Mr.  Denton,  bap- 
tized one  child  at  Hempstead,  another  in  the  English  church  in  New  York.  Mr. 
Denton  did  not  baptize  Rebecka  in  1659,  because  he  had  just  left  Hempstead  for 
England  in  1658. 

*  In  Denton's  time  there  was  a  change  of  Dutch  pastors  in  the  city.  John 
Bacherus  left  for  Holland  in  1649.  John  Megapolensis  was  on  his  way  from 
Renselaerwyck  to  Holland,  when  he  was  stopped  at  New  Amsterdam  with  a 
call  to  the  vacant  church.  He  accepted,  and  became  intolerant  to  the  Lutherans 
and  the  Puritans,  and  was  rebuked  for  it  by  the  West  India  Company.  (E.  T. 
Corwin,  Manual  0/  the  Reformed  Church  in  America,  third  edition,  N.  Y.,  1879, 
p.  379.)  The  English  Puritans  desired  services  of  their  own,  and  they  held  to- 
gether during  the  times  of  Doughty  and  Denton.  The  Dutch  saw  that  it  was 
good  policy  to  satisfy  them.  Accordingly  Samuel  Drisius,  pastor  of  the  Dutch 
church,  Austin  Friars,  London,  who  could  preach  in  French,  English,  and 
Dutch,  was  called  to  assist  Megapolensis.  He  began  his  work  in  1652,  and 
labored  until  his  death  in  1673.  His  presence  rendered  English  Puritan  ministers 
no  longer  necessary. 

t  See  p.  109 

X  Riker,  History  0/  Newtown,  pp.  40-46,  represents  that  the  first  colony  of 
Puritans  from  New  England  settled  at  Middleburgh,  with  John  Moore  as  pastor, 
in  1652  ;  but  the  letter  of  Eliot,  in  1650,  represents  that  Moore  was  at  Hemp- 
stede  at  that  date.  It  is  possible  that  he  served  the  Independents  at  Hempstede 
during  the  time  of  Denton,  and  afterwards  settled  at  Middleburgh,  where  he 
died,  September,  1657.     See  Appendix  IV. 

§  Doc.  Hist.  N.  V.,  III.,  p.  557. 


]04  AMERICAN  PRESBYTERIANISM. 

William  Leverich  *  settled  at  Huntington,  L.  I.,  in 
1658  ;  Jonah  Fordham  f  at  Hempstead  in  1660  ;  Zecha- 
riah  Walker;}:  at  Jamaica  in  1662.  We  do  not  know 
whether  Fordham  and  Walker  ministered  to  the  Puri- 
tans in  New  York  City.  It  is  possible,  in  view  of  the 
previous  connection  through  Doughty  and  Denton,  and 
the  subsequent  connection  through  Vesey,  McNish, 
and  Makemie.  Thus  when  the  colony  of  New  Amster- 
dam was  surrendered  to  the  Duke  of  York,  September, 
1664,  there  were  within  the  present  bounds  of  New  York 
six  Puritan  ministers  settled  with  their  flocks.  There 
were  Puritan  bands  in  New  York  City  and  at  Rye  and 
Westchester  without  pastors. 

The  colony  was  recaptured  by  Holland,  July,  1673, 
and  finally  surrendered  to  the  English,  October,  1674. 
Edmund  Andros  became  governor  under  James  II.,  and 
at  once  entered  upon  a  struggle  with  the  Dutch  and  Pu- 
ritan population  in  civil  affairs,  but,  so  far  as  New  York 
is  concerned,  seems  not  to  have  troubled  the  Puritan 
churches.  John  Bishop,  Puritan  pastor  at  Stamford, 
writes  to  Increase  Mather,  July  10,  1677,  that  there  had 
been  "  two  churches  lately  gathered  in  the  island,  viz.,  at 
Jamaica  and  Huntington,  with  the  governors  good  and 
free  allowance,  as  soon  as  asked,  and  that  in  the  way  of 
New  England  Congregational  churches,  which  liberty  I 
doubt  not  but  he  will  readily  grant  to  any  people,  and 
able    ministers   if   desired."  §     Gov.  Andros    reports   in 


*  He  had  been  ordained  in  the  Church  of  England.  He  labored  for  the  Soci- 
ety for  the  Propagation  of  the  Gospel  in  New  England  in  a  mission  to  the  Indi- 
ans at  Sandwich,  Mass.  He  removed  to  Oyster  Bay,  L.  I.,  in  1653,  and  from 
thence  to  Huntington,  where  he  remained  till  1662,  when  he  removed  to  Middle- 
burgh,  where  he  died  in  1692. 

t  He  graduated  at  Harvard  in  1658.  He  was  son  of  Rev.  Joseph  Fordham,  of 
Southampton,  L.  I.     (Sibley,  L,  p.  538.) 

X  He  studied  at  Harvard,  but  left  in  1655  without  a  degree.  He  removed  in 
1668  to  Woodbury,  Connecticut,  where  he  died  in  1700.     (Sibley,  I.,  p.  567.) 

§  Mass.  Hist.  Soc.  Coll.,  VIII.,  4th  Series,  p.  302. 


THE  RISE  OF  PRESBYTERIANISM  IN  AMERICA.  105 

1678,  "There  are  religions  of  all  sorts,  one  Church  of 
England,  several  Presbyterians  and  Independents,  Qua- 
kers and  Anabaptists  of  several  sects,  some  Jews,  but 
Presbyterians  and  Independents  most  numerous  and 
substantial."*  During  these  times,  the  Puritan  churches 
lost  many  of  their  veteran  pastors,  but  continued  to  in- 
crease in  numbers. 

Nathaniel  Brewster  f  setted  at  Brookhaven  and  sup- 
plied Eastchester  in  1665  ;  John  Prudden  {  supplied 
Jamaica,  1670;  Eliphalet  Jones,§  Rye,  Ezekiel  Fogg, 
Eastchester,  and  Joshua  Hobart,|  Southhold,  in  1674; 
John  Harriman,!  Southampton,  and  William  Wood- 
ruff,** Jamaica,  and  Peter  Prudden,  Rye,  in  1675;  Thomas 
Denham  settled  at  Rye,  1677,  and  Morgan  Jones  ft  at 
Jamaica  in  1678.  Thus,  at  the  time  when  Gov.  Andros 
made  this  report  eight  Puritan  ministers  were  at  work  in 
the  province  of  New  York.  During  the  reign  of  James 
II.  Puritans  flourished  in  the  Province.     The  only  diffi- 


*  G.  H.  Moore,  Hist.  Mag.,  1867,  p.  325. 

t  He  graduated  at  Harvard  in  the  first  class  in  1642.  He  was  the  first  gradu- 
ate born  in  America.  He  settled  at  first  in  Norfolk,  England,  but  was  ejected  in 
1662,  and  returned  to  America  in  September,  1663. 

\  He  graduated  at  Harvard  in  1668. 

§  He  was  son  of  Rev.  John  Jones,  of  Fairfield,  Conn. 

I  He  was  son  of  Peter  Hobart,  the  Presbyterian  pastor  at  Hingham,  Mass. 
He  graduated  at  Harvard  in  1650  ;  he  spent  some  time  in  the  Barbadoes  and  in 
England,  and  returned  to  America  in  1669.     (Sibley,  I.,  p.  212.) 

1  He  graduated  at  Harvard  in  1667.  He  settled  at  New  Haven,  Conn.,  from 
1677-82.     He  removed  to  Elizabeth,  New  Jersey,  in  1687. 

**  He  was  ordained  in  England ;  was  ejected  for  nonconformity  in  1662. 
(Mather,  Magnolia,  I.,  p.  237).     He  removed  from  Jamaica  to  Lancaster,  Mass. 

ft  Morgan  Jones  was  the  son  of  John  Jones,  of  Monmouthshire,  England,  a 
graduate  of  Jesus  College,  Oxford.  He  settled  at  Llanmadock,  Wales,  but  in 
1662  was  removed  for  nonconformity.  He  became  chaplain  of  Major-General 
Bennet  in  Virginia  in  1669.  (Riker,  in  /.  c,  p.  100.)  Eastchester  agreed  to 
pay  him  ^40  a  year,  provided  he  would  come  and  live  there  December  17,  1678. 
(R.  Bolton,  History  0/  the  County  0/  Westchester,  N.  Y.,  1881,  I.,  p.  220.)  He 
was  at  Westchester,  February  11,  1680,  and  on  Staten  Island  in  1684,  and  at 
Eastchester  in  1685. 


IQQ  AMERICAN  PRESBYTERIANISM. 

culty  was  to  secure  a  sufficient  number  of  ministers. 
The  great  .charter  of  1683-4  granted  liberty  of  conscience 
and  protected  the  religious  rights  of  the  Puritans  as  well 
as  the  Dutch.  Joseph  Taylor*  settled  at  Southampton 
in  1680;  Jeremiah  Hobart,f  at  Hempstead,  1683  ;  War- 
ham  Mather,:);  at  Westchester,  John  Woodbridge,  at 
Rye,  1684;  Dugald  Simson,  a  Scotch  Presbyterian,§  at 
Brookhaven,  1685  ;  Joseph  Whiting,  [  at  Southampton, 
1687. 

The  Revolution  of  1688  brought  toleration  to  the 
Puritans  of  Great  Britain,  but  it  brought  the  Puritan — 
ism  of  America  into  graver  perils.  After  the  disorders 
of  the  Revolution,  Gov.  Sloughter,  "  a  profligate,  needy, 
and  narrow-minded  adventurer,"  took  charge  of  the 
Province,  and  the  troubles  of  the  Puritans  began.  In 
1 69 1  there  were  nine  Puritan  ministers  at  work  in  the 
Province.  In  1691  the  Puritans  of  the  metropolis  de- 
sired to  have  Edward  Slade  as  their  minister,  but  it  is 
probable  that  Gov.  Sloughter  would  not  consent.!"  Gov. 
Fletcher,  a  "  covetous  and  passionate  man,"  **  took 
charge  August,  1692,  and  exerted  himself  to  overthrow 
the  Puritanism  of  the  Province  and  establish  the  Church 
of  England. 


*  He  graduated  at  Harvard  in  1669,  and  preached  at  New  Haven,  Conn.,  for 
a  while. 

t  He  was  son  of  Peter  Hobart,  and  brother  of  Joshua  Hobart,  of  Southold. 
He  graduated  from  Harvard  in  1650.  He  was  pastor  at  Topsfield,  Mass.,  until 
1680. 

%  He  graduated  at  Harvard  in  1685,  was  the  son  of  Rev.  Eleazer  Mather,  of 
Northampton. 

§  He  was  a  student  at  the  University  of  Glasgow,  March  6,  1682,  in  the  fourth 
class.  He  remained  pastor  at  Brookhaven  until  1691,  when  he  returned  to  Scot- 
land and  was  admitted  to  the  parish  of  Applegarth,  in  Lochmaber  Presbytery, 
September,  1694.     He  died  in  1704.    (Hugh  Scott,  Fasti.  Eccl.  Scot.,  I.,  p.  643.) 

I  He  graduated  at  Harvard  in  1661,  and  assisted  his  father,  Samuel  Whiting, 
pastor  of  Lynn,  Mass.,  for  many  years. 

\  G.  H.  Moore,  Hist.  Mag.,  1867,  p.  326. 

**  Bancroft,  Hist.  U.  S.,  II.,  p.  38. 


THE  RISE  OF  PRESBYTERIANISM  IN  AMERICA.  107 

In  1693  an  Act  of  Assembly  was  passed  to  settle 
ministers  and  provide  for  their  support : 

"  In  the  City  of  New  York,  one ;  in  the  County  of  Richmond, 
One  ;  in  the  County  of  Westchester,  Two ;  one  to  have  the  care 
of  Westchester,  Eastchester,  Yonkers,  and  the  manor  of  Pelham  ; 
the  other  to  have  the  care  of  Rye,  Mamarenock,  and  Bedford ; 
in  Queens  County,  Two ;  One  to  have  the  care  of  Jamaica,  and 
the  adjacent  Towns  and  Farms ;  the  other  to  have  the  care  of 
Hamfistead,  and  the  next  adjacent  Towns  and  Farms." 

The  Act  only  applied  to  four  of  the  counties  of  the 
Province,  but  it  provided,  "  That  all  the  former  agree- 
ments, made  with  ministers  throughout  this  Province, 
shall  continue  and  remain  in  their  full  Force  and  Virtue." 

The  Puritan  towns  availed  themselves  of  the  Act  and 
chose  vestrymen  and  church-wardens  to  carry  it  into 
effect.  February  12,  1694,  the  vestrymen  of  New  York 
City  assembled,  all  members  being  present. 

"  Upon  reading  an  Act  of  Gen1.  Assembly  entituled  an  Act  for 
settling  a  ministry  and  raising  a  maintenance  for  them  in  the 
city  of  New  York,  &  itt  was  proposed  to  this  Board  what  Persua- 
sion the  person  should  be  of  by  them  to  be  called  to  have  the 
Care  of  Souls  and  officiate  in  the  office  of  minister  of  this  Citty, 
by  Majority  of  Votes  itt  is  the  opinion  of  ye  board  that  a  Dis- 
senting Minister  be  called  to  officiate  and  have  the  care  of  souls 
for  this  Citty  as  aforesaid."     (G.  H.  Moore,  Hist.  Mag.,  1867,  p. 

330.) 

But  the  Governor  would  not  give  his  consent  to  a 
Dissenting  minister.  He  desired  to  secure  the  place  for 
John  Miller,  chaplain  of  the  British  forces,  but  in  vain. 

Westchester  tried  to  settle  Warham  Mather;  Rye, 
John  Woodbridge ;  and  Jamaica,  George  Phillips,  under 
the  Act ;  but  they  were  opposed  by  the  Governor  and 
his  agents.  Several  towns  desired  ministers  of  their  own 
apart  from  the  parishes  fixed  in  the  Act.  Newtown  had 
settled  John  Morse*  in  1692,  and  in  1695  petitioned  the 

♦John  Morse  graduated  from  Harvard  in  1692.  He  remained  at  Newtown 
until  his  death,  Oct.,  1700.     (Riker,  in  /.  c,  p.  131.) 


108 


AMERICAN  PRESBTTERIANISM. 


Assembly  for  exemption  from  the  Act.  John  Miller  re- 
turned to  England,  and  in  1695  gave  the  following  repre- 
sentation of  the  religious  condition  of  the  colony  of 
New  York:* 


Counties. 

Churches. 

Ministers. 

Families. 

New  York, 

Chapel  in  the  fort, 
Dutch  Calvinists, 
Dutch  Lutherans, 
French, 

Jews'    Synagogue, 
Haarlem, 

Dr.  Selinus, 

Dr.  Perot, 
Saul  Brown, 
Dr.  Selinus, 

90. 
450. 

3°- 
200. 

20. 

25. 
English  40,  Dis- 
senters. 

Richmond, 

A  Meeting  House, 

Dr.  Bonrepos, 

English  40 
Dutch     44 
French   36 

Kings, 

Flatbush, 

Utrecht, 

Brookland, 

Dr.  Varick  died  August, 
1694,  and  another  sent 
for  May  27,  1695. 

300  or  400,  chiefly 
Dutch. 

Queens, 

Jamaica      )  *.  „.. 

HampstedtMeeUng 

Newtown  j  Houses' 

Mr.  Phillips,    )   Without 
Mr.  Vesey,      >•      any 
Mr.  Mot,          )     orders. 

300  or  400  English, 
most  Dissenters, 
and  some  Dutch. 

Suffolk, 

Eight  or  nine  Meet- 
ing Houses ;  almost 
one  at  every  town. 

Seven  ministers,  Dissent- 
ers, Presbyterian,  or  In- 
dependent.   One  lately 
gone  to  Scotland. 

500  or  600  English, 
and     Dissenters 
for     the     most 
part. 

WestChester 

A  Meeting  House  at 
West  Chester. 

A  young  man  coming  to 
settle  there  without  any 
orders. 

200  or  300  English 
and  Dissenters ; 
few  Dutch. 

Orange, 

20     English     and 
Dutch. 

Dutchess, 

30     English     and 
Dutch. 

Ulster. 

Dutch   Calvinist  at 

Kingstone,  for  five 

or  six  towns. 

A  minister  to  come,  his 
books  brought ;  but  he 
missed  his  passage. 

300,  Dutch  mostly; 
some      English 
and  French. 

Albany, 

Dutch  Calvinist, 
Dutch  Lutheran, 
Scanecthade, 
Kinderhoeck, 

Dr.  Dellius. 

A    Dutch    minister  sent 
for. 

400  or  500  Dutch, 
all      Calvinists, 
except  12  or  14 
Lutherans. 

*  A  Description  of  the  Province  and  City  of  New  York,  1695. 
with  notes,  by  J.  G.  Shea,  N.  Y.,  1862,  p.  37. 


A  new  edition, 


THE  RISE  OF  PRESBYTERIANISM  IN  AMERICA.  1Q9 

IV.— PRESBYTERIANISM    IN    MARYLAND    AND    VIRGINIA. 

The  Puritans  of  Virginia  were  favored  by  the  govern- 
ment of  the  Virginia  Company ;  but  after  the  governors 
of  Virginia  were  appointed  by  the  crown,  the  eyes  of 
Archbishop  Laud  were  directed  upon  the  ecclesiastical 
affairs  of  the  colony.  There  was  no  religious  persecu- 
tion, however,  until  Sir  William  Berkeley  assumed  the 
government  in  1642.  The  minister  of  Upper  Norfolk, 
or  Nansemond  county,  retired  from  the  parish  in  1641, 
and  the  people  through  Richard  Bennett,  Daniel  Gookin, 
John  Hill,  and  others,  applied  by  letter  to  the  New  Eng- 
land ministers  for  pastors  for  the  three  parishes  into 
which  the  county  had  been  divided.  Philip  Bennett 
carried  the  petition  to  New  England  in  1642.*  The  let- 
ters were  presented  and  openly  read  at  Boston  on  Lec- 
ture-day. A  day  of  fasting  and  prayer  was  appointed, 
and  it  was  determined  to  send  John  Knowles,  of  Water- 
town,  and  William  Thompson,  of  Braintree,  to  Virginia. 
They  began  their  voyage  October  7,  1642,  armed  with 
letters  of  recommendation  from  Governor  Winthrop  to 
Governor  Berkeley.  They  were  joined  at  New  Haven 
by  Thomas  James.f  But  the  Governor  was  not  friendly 
to  Puritanism,  least  of  all  to  New  England  Puritanism. 
He  had  been  instructed  to  enforce  the  ceremonies  of  the 
Church  of  England  ;  and  now  on  the  eve  of  their  aban- 
donment in  Great  Britain,  he  required  conformity  to 
them  in  Virginia.  Accordingly  the  New  England  min- 
isters were  compelled  to  return  after  a  brief  ministry.^ 
Berkeley  was  instigated  by  his  chaplain,  Thomas  Harri- 


*  E.  D.  Neill,  Virginia  Colonial  Clergy,  p.  13. 

t  He  subsequently  settled  at  Easthampton,  Long  Island,  N.  Y.    (See  p.  103.) 

%  History  of  New  England  from  the  English  Planting  in  1628  untill  the 

yeare  1652,  London,  1654,  p.  227  ;  Daniel  Neal,  History  0/ New  England,  I.,  p. 

200 ;  Cotton  Mather,  Magnalia,  Book  IV.,  chap.  iii. 


HQ  AMERICAN  PRESBYTERIANISM. 

son.  After  the  retirement  of  the  New  England  minis- 
ters, a  terrible  Indian  war  broke  out,  and  the  colonists 
were  reduced  to  sad  extremities.  The  better  nature  of 
Harrison  now  asserted  itself,  and  he  became  a  pious  man 
and  a  Puritan.*  The  Governor  was  not  pleased  with  the 
change,  and  soon  after  dismissed  him  from  his  service. 
Harrison  then  devoted  himself  to  the  Puritans  of  Nanse- 
mond  ;  but  in  1648  was  forced  to  retire  to  Boston.  From 
thence  he  went  to  England  and  complained  to  the  Gov- 
ernment of  the  ill-treatment  of  the  Puritans  in  Virginia. 
The  Council  of  State,  which  had  become  Puritan,  in  1649 
ordered  the  Governor  of  Virginia  to  reinstate  him.f  But 
he  remained  in  England,  and  soon  after  went  as  chaplain 
to  Henry  Cromwell,  Lord  Lieutenant  of  Ireland,  and 
preached  in  Dublin,  exercising  an  important  influence 
upon  the  growth  of  Puritanism  there.J 

The  flock  left  by  Harrison  removed  to  Maryland  in 
1649,  under  the  leadership  of  their  ruling  elder,  William 
Durand.  They  were  invited  by  the  Governor,  Captain 
William  Stone,  with  the  promise  of  toleration ;  and 
they  settled  in  Anne  Rundell  county  and  the  adjacent 
Charles  county .§ 


*  Harrison  was  born  in  Yorkshire,  near  Hull ;  was  taken  to  Virginia  by  his 
parents,  when  a  child  ;  was  brought  up  to  be  a  clergyman  of  the  Church  of  Eng- 
land ;  was  appointed  chaplain  to  Governor  Berkeley,  and  at  first  distinguished 
himself  for  strict  conformity. 

t  See  Appendix  VI.  for  a  copy  of  this  order. 

|E.D.  Neill,  Notes  on  the  Virginia  Colonial  Clergy,  p.  15  ;  Urwick,  Inde- 
pendency in  Dublin  of  the  Olden  Time,  Dublin,  1862,  p.  19. 

§  In  the  History  0/  New  England  from  the  English  Planting  in  1628  untill 
theyeare  1652,  p.  227,  it  is  said  that  "  he  and  his  people  were  compelled  to  re- 
move many  miles  up  into  the  country  where  they  now  remain."  William  Du- 
rand was  subsequently  made  Secretary  of  the  Commission  and  took  an  import- 
ant part  in  the  colony  of  Maryland.  Leonard  Strong  (Babylons  Fall  in  Mary- 
land, 1655)  gives  an  account  of  the  removal :  "  In  the  year  1649  many,  both  of 
the  congregated  church,  and  other  well  affected  people  in  Virginia,  being  de- 
barred from  the  free  exercise  of  religion,  under  the  government  of  Sir  Wm. 
Barkely,  removed  themselves,  families  and  estates  into  the  province  of  Maryland, 


THE  RISE  OF  PRESBYTERIANISM  IN  AMERICA.  \\l 

Francis  Doughty,  the  Presbyterian  minister  who  had 
fled  from  New  York,*  sought  refuge  in  the  colony  of 
Maryland,  where  his  brother-in-law,  Captain  William 
Stone,  was  governor.  He  ministered  in  Maryland  and 
Virginia  until  his  death.f     He  became  the  apostle  of 


being  thereunto  invited  by  Capt .  Wm.  Stone,  then  Governor  for  Lord  Baltimore, 
with  promise  of  liberty  in  religion,  and  priviledge  of  English  subjects"  (p.  i). 
He  also  mentions  "  Providence,  the  chief  place  of  the  residence  of  the  most  of 
the  commissioners,  and  people  that  were  forced  out  of  Virginia  by  Sir  Wm. 
Barkely  for  conscience  sake  "  (p.  7).  John  Langford  {A  Just  and  cleare  refu- 
tation of  a  false  and  scandalous  pamphlet,  entitled  Babylons  fall  in  Maryland, 
&c,  London,  1655)  confirms  this  :  "  Capt.  Stone  (who  is  well  known  to  be  a 
zealous  and  well  affected  Protestant)  being  Gov.  of  Maryland  under  the  Lord 
Baltimore,  did  receive  and  protect  in  Maryland  these  people  and  their  families 
mentioned  by  Mr.  Strong,  when  they  were  distressed  in  Virginia,  among  whom 
it  is  to  be  noted  that  Mr.  Richard  Bennet  (afterwards  Gov.  of  Virginia)  was 
one"  (p.  3).  There  was  a  Commission  sent  from  England  in  1651  to  reduce 
Virginia  to  the  obedience  of  the  Parliament.  Maryland  was  included  in  the 
Commission,  but  afterwards  struck  out  on  the  ground  that  "  Capt.  Stone  was 
generally  known  to  have  been  always  zealously  affected  to  the  Parliament  and 
that  diverse  of  the  Parliaments  friends  were  by  the  Lord  Baltimore's  especial 
directions  received  into  Maryland  and  well  treated  there,  when  they  were  forced 
to  leave  Virginia  for  their  good  affections  to  the  Parliament "  (p.  6).  Webster 
{History  of  the  Presbyterian  Church  in  America  from  its  origin  until  the  year 
1760,  Philadelphia,  1857,  p.  75)  relies  upon  Bancroft  for  his  statement  that  the 
Puritans  driven  from  Nansemond  retired  to  North  Carolina  ;  and  that  Durant's 
neck  in  Perquimans  county  perpetuates  the  name  of  the  godly  elder  of  that  or- 
thodox congregation  ;  but  Bancroft  {History  of  the  United  States,  Boston,  1874, 
24th  ed.,  Vol.  II.,  p.  134)  speaks  of  the  neck  of  land  given  to  George  Durant  by 
the  chief  of  the  Yeopim  Indians  in  1662,  and  referring  to  Winthx-op,  II.,  334,  for 
the  Mr.  Durand  of  Nansemond,  elder  of  a  Puritan  very  orthodox  church  in  that 
county,  and  banished  from  Virginia  in  1648  by  Sir  Wm.  Berkeley,  simply  asks 
the  question,  "Were  the  exile  and  the  colonist  in  any  way  connected  ?"  The 
evidence  that  we  have  presented  answers  Bancroft's  question  in  the  negative. 

*  See  p.  101. 

t  He  was  at  Patuxent  on  Sunday,  October  12,  1659,  at  a  dinner  given  to  the 
Dutch  commissioners  at  the  house  of  Secretary  Calvert.  He  preached  in  Setling- 
bourne  Parish  in  Virginia,  and  was  complained  of  to  the  Governor  for  refusing 
to  allow  John  Catlett  and  Humphrey  Boote  "  to  communicate  in  the  blessed  or- 
dinance of  the  Lord's  supper";  and  was  charged  with  being  a  "  nonconformist." 
(See  Documentary  History  of  New  York,  II.,  p.  93 ;  O'Callaghan,  New  Nether- 
land,  II.,  p.  551 ;  E.  D.  Neill,  Maryland  in  the  Beginning,  p.  43,  and  his  Vir- 
ginia Colonial  Clergy,  pp.  16-17.)  Doughty's  daughter,  widow  of  Adrien  Van 
der  Donck,  married  Hugh  O'Neal,  of  Maryland. 


H2  AMERICAN  PRESBYTERIANI8M. 

Presbyterianism  in  America.  He  preached  here  and 
there  to  little  flocks,  which  were  subsequently  gathered 
into  the  Presbyterian  Church,  when  it  was  organized  in 
Presbyteries  and  Synods.  Driven  from  one  place  by  in- 
tolerance and  persecution,  he  fled  to  another.  He  car- 
ried on  his  master's  work  in  spite  of  difficulties  of  every 
kind.  It  is  probable  that  he  ministered  to  the  Puritans 
who  had  been  exiled  from  Virginia  by  the  intolerance 
of  Governor  Berkeley. 

The  work  of  Doughty  in  Maryland  was  carried  on  by 
^'Matthew  Hill.*  Through  the  influence  of  Richard  Bax- 
ter he  removed  to  Charles  county,  Maryland ;  from 
thence  he  writes  a  letter  to  Richard  Baxter,  dated  April 
13,  1669,  in  which  he  says:  "  Divine  Providence  hath 
cast  my  lot  amongst  a  loving  and  a  willing  people  and 
we  enjoy  a  public  opportunity  with  a  great  deal  of  free- 
dom. That  which,  as  I  hope,  will  make  my  work  the  more 
successful,  is,  the  people  are  not  at  all  found  of  the  lit- 
urgy or  ceremonies."  He  thinks  that  two  or  three  itin- 
erant preachers  would  be  sustained  by  the  people,  and 
urges  that  they  should  be  sent  over.  He  also  says  : 
"  We  have  many  also  of  the  reformed  religion  who  have 
a  long  while  lived  as  sheep  without  a  shepherd,  though 
last  year  brought  in  a  young  man  from  Ireland  who  hath 
already  had  good  success  in  his  work."  .  .  .  .  "  We  have 
room  for  more  ministers,  though  their  encouragement  as 
I  judge  cannot  be  altogether  as  great  as  ours  who  are 
already  settled  ;  because  we  are  where  the  people  and 
the  plantations  are  the  thickest."  f 

*  Hill  was  born  in  York,  England,  educat  d  at  Magdalen  College,  Cambridge, 
and  ordained  by  the  ministers  of  York  June  23,  1652,  to  the  charge  of  Helaugh, 
a  little  town  about  six  miles  from  York.  A  copy  of  his  certificate  of  ordination 
is  preserved.  We  give  it  in  the  Appendix  VII.  He  soon  after  removed  to 
Thrusk,  in  Yorkshire,  whence  he  was  ejected  for  nonconformity  in  1662.  He 
obtained  a  chaplaincy  for  a  while  in  Surrey,  but  became  very  much  reduced  in 
health  and  circumstances. 

t  See  Appendix  VIII.,  where  the  letter  is  given  in  full. 


THE  RISE  OF  PRESBYTERIANISM  IN  AMERICA.  H3 

Matthew  Hill  labored  in  this  region  for  some  years; 
at  least  until  1676 *     Calamy  tells  us 

11  That  new  troubles  and  difficulties  arose  afterwards,  which  very 
much  disappointed  his  hopes  and  expectations,  so  that  it  may  be 
said  as  truly  of  him,  as  of  any  one  of  modern  times,  that  it  was 
thro'  many  tribulations  that  he  enter'd  into  the  kingdom  of  God. 
His  whole  life  was  indeed  a  comment  upon  Prov.  xvi.  9,  33.  Not 
being  allowed  to  serve  God  according  to  his  conscience  in  his 
native  country,  he  was  forced  into  the  remotest  parts,  where  he 
laid  his  bones  in  a  strange  land,  but  with  the  same  hope  of  an 
happy  resurrection  unto  eternal  life,  as  if  the  same  spot  of  land 
that  brought  him  forth  had  also  entombed  him."t 

To  Francis  Doughty  and  Matthew  Hill,  long  forgotten 
worthies,  the  Presbyterian  Church  in  the  Middle  States 
is  indebted  for  its  earliest  planting.  They  were  the 
pioneers  and  martyrs  in  its  ministry,  and  their  sufferings 
and  toils  were  the  seed  of  the  Church. 

Th«  Irish  minister  who  was  laboring  in  Maryland  in 
1668  may  have  been  one  of  those  who  were  driven  into 
exile  at  the  time  of  the  persecution  in  Ireland  on  ac- 
count of  "the  Blood  Plot," which  continued  from  1663- 

16684 

Charles  Nicholet,  one  of  the  Puritan  ministers  ejected 
on  St.  Bartholomew's  day,  was  a  contemporary  of  Hill  in 


*  John  Higginson  writes  to  Increase  Mather,  Aug.  24,  1674,  that  he  had  bsen 
warned  against  Charles  Nicholet  by  "  Mr.  Hill  and  Mr.  Sally  in  Virginia  "  {Collec- 
tions 0/  the  Mass.  Hist.  Soc,  4th  Series,  VIII.,  p.  269).  This  Mr.  Sally  is 
Richard  Salwey  who  received  from  the  colony  260  lbs.  of  tobacco  in  1676  on 
account  of  services  to  the  State.  At  the  same  time  Matthew  Hill  received  250 
lbs.,  and  Col.  Ninian  Beal  2,850  lbs.  (W.  H.  Browne,  Archives  of  Maryland, 
1666- 1676,  Baltimore,  pp.  552  sea.) 

+  Calamy,  Account  of  the  Ministers,  Lecturers,  Masters,  and  Fellows  of  Col- 
leges and  Schoolmasters  who  were  ejected  or  silenced  after  the  Restoration  in 
1660.     London,  17 13,  2d  edition,  II.,  p.  833. 

%  Patrick  Adair,  True  narrative  of  the  rise  and  progress  of  the  Presbyterian 
Church  in  Ireland  (1623-1670),  with  an  introduction  and  notes  by  V/.  D.  Kil- 
len,  Belfast,  1866,  pp.  271  seq.\  Reid,  Presbyterian  Church  of  Ireland,  II.,  p. 
383. 

8 


H4:  AMERICAN  PRESBYTERIANISM. 

Maryland.  April  16,  1669,  he  was  charged  by  William 
Calvert  with  disrespect,  in  his  sermon  to  the  Lower  House. 
He  was  compelled  to  apologize  and  pay  a  fine  of  forty 
shillings.  He  excused  himself  on  the  ground  that  "  he 
was  desired  by  some  of  the  members  to  stir  up  the  Low- 
er House  to  do  their  duty."  He  removed  to  New  Eng- 
land in  1672,  and  settled  at  Salem,  Massachusetts.* 

The  troubles  of  Matthew  Hill  were  doubtless  occa- 
sioned by  the  inroads  of  the  Quakers  upon  his  congre- 
gation. George  Fox  and  William  Edmundson,  chief 
apostles  of  the  Quakers,  arrived  on  the  Patuxent  in 
1672,  and  made  many  converts.f 

William  Durand  was  ruling  elder  among  the  Puritans 
during  the  times  of  Doughty  and  Hill.  He  was  suc- 
ceeded by  Col.  Ninian  Beal.  Col.  Beal  was  a  contempo- 
rary of  Matthew  Hill,  and  lived  to  see  the  establishment 
of  the  first  American  Presbytery.  He  is  probably  the 
"  ancient  comely  man,"  "  an  elder  amongst  the  Presby- 
terians," who  entertained  the  Quaker  Thomas  Wilson  in 
1691.J  He  was  the  nucleus  of  Presbyterianism  on  the 
Patuxent  during  the  last  quarter  of  the  17th  century. 


*\V.  H.  Browne,  Archives  of  Maryland,  1666-1676,  pp.  159-163.  Daniel 
Neal,  History  of  New  England,  London,  1730,  II.,  p.  33S.  The  pastor  at 
Salem,  John  Higginson,  was  opposed  to  him  on  account  of  letters  received  from 
Hill  and  Salley,  and  because  of  certain  supposed  errors  in  doctrine.  The  people, 
however,  insisted  on  having  him  as  an  associate  to  Higginson.  But  the  difficul- 
ties continued  until  they  resulted  in  the  removal  of  Nicholet.  He  preached  his 
farewell  sermon  April,  1676,  and  sailed  for  England  with  recommendations  to 
the  churches  of  London  and  elsewhere.  {Collections  of  Mass.  Hist ,  Soc,  4th 
Series,  VIII.,  p.  271.) 

fE.  D.  Neill,  Founders  of  Maryland,  p.  144. 

%  Ninian  Beal  is  mentioned  in  the  Act  of  the  Assembly  of  Maryland  in  connec- 
tion with  Matthew  Hill,  May  16,  1676.  He  died  in  1710.  Thomas  Wilson  says  : 
"As  we  were  travelling,  met  with  two  men,  one  of  whom  being  an  ancient 
comely  man,  kindly  invited  us  to  his  house,  where  we  staid  two  nights  and  had  a 
meeting,  though  he  was  an  elder  amongst  the  Presbyterians.  He  also  lent  us 
his  boat  to  go  over  Potomack  river."  {Friends  Library,  Vol.  II.,  Philadelphia 
1838,  p.  326.) 


THE  RISE  OF  PRESBYTERIANISM  IN  AMERICA.  H5 

During  the  troublous  times  from  1670-1680  a  consid- 
erable number  of  families  removed  from  the  North  of 
Ireland  to  the  Barbadoes,  Maryland,  and  Virginia.  The 
Presbytery  of  Laggan,  in  Ireland,  seems  to  have  been 
deeply  interested  in  these  emigrants.  April  28,  1678, 
they  received  an  application  for  a  minister  for  the  Bar- 
badoes, and  December  29,  1680,  for  a  minister  for  Mary- 
land.* 

But  efforts  in  this  direction  by  the  Presbytery  of 
Laggan  were  suddenly  cut  short  by  the  outbreak  of  a 
violent  persecution  which  has  left  its  traces  in  the  Minute 
Book  of  the  Presbytery.f  The  last  meeting  was  an  ex- 
traordinary meeting,  with  William  Traill  moderator.  It 
seems  that  a  special  fast  was  resolved  upon ;  Traill  and 
four  other  ministers  of  the  Presbytery  held  it ;  they  were 
arrested  by  the  arbitrary  government,  examined  by  the 
justice  of  the  peace  at  Raphoe,  summoned  to  the  privy 
council  in  Dublin,  remitted  to  the  assizes  at  Lifford, 
where  they  were  fined  and  imprisoned  from  August  II, 
1681,  to  April  20,  1682.  After  his  release  William  Traill 
went  to  Maryland  and  remained  for  some  years,  until 


*  The  minutes  of  this  Presbytery,  preserved  in  the  McGee  College,  London- 
derry, Ireland,  contain  the  following  records:  April  28,  1678,  "Mr.  William 
Dennistoun  came  before  the  meeting  presenting  the  business  of  the  planting  of 
a  godlie  minister  in  Barbadoes  according  to  Capt.  Arch.  Johnston's  desire,  signi- 
fied by  letters  to  some  of  the  members  of  the  meeting,  and  the  meeting  was  well 
pleased  with  the  motion  and  were  willing  to  entertain  it."  They  appointed  Mr. 
Craighead  to  correspond  with  Mr.  Johnston  for  further  information.  i_Dec.  29, 
1680,  "  CoUonell  Stevens  from  Maryland  beside  Virginia,  his  desire  of  a  godly 
minister  is  presented  to  us,  the  meeting  will  consider  it  seriously  and  do  what 
they  can  in  it.  Mr.  John  Hoart  is  to  write  to  Mr.  Keys  about  this  and  Mr. 
Robert  Rule  to  the  meetings  of  Route  and  Tyrone  and  Mr.  William  Traill  to 
the  meetings  of  Down  and  Antrim."  February  2,  1680(1)  it  was  reported : 
n  Letters  were  written  (according  to  appointment)  about  the  Maryland  business. 
The  meetings  of  Tyrone  and  Downe  answer  that  the  matter  is  not  yet  ripe  and 
they  desire  further  information  about  the  case  and  encouragements  &c.  Meeting 
can  do  no  more  in  it  till  we  get  further  information  about  this  matter." 

t  There  is  a  blank  from  July  31, 1681,  to  December  30, 1690. 


HQ  AMERICAN  PRESBTTERIANISM. 

after  the  revolution  in  1688,  when  he  returned  and  be- 
came minister  of  Borthwick,  near  Edinburgh,  September 
17,  1690.  It  has  not  yet  been  determined  where  he  min- 
istered in  Maryland.  It  is  likely  that  he  went  to  the 
eastern  shore  of  Maryland,  whence  Col.  Stevens  wrote  to 
his  Presbytery  for  a  minister.* 

Francis  Makemie  removed  to  America  in  1683. f  It 
seems  probable  that  he  went  first  to  Maryland,  where 
William  Traill,  the  most  influential  member  of  his  Pres- 
bytery, was  at  work.  He  did  not  remain  there,  but 
seems  to  have  designed  to  settle  on  the  Ashley  River, 
South  Carolina,  whence  a  Puritan  minister,  Thomas  Bar- 
rett, was  about  to  return  to  Boston.  He  started  on  his 
journey  thither  by  sea,  but  on  his  way  preached  at  Lynn- 
haven,  on  the  Elizabeth  River.  He  sailed,  May,  1684, 
from  N$rth  Carolina  for  Ashley  River,  but  was  driven 
by  contrary  winds  and  compelled  again  to  seek  refuge 
on  the  Elizabeth  River,  where  he  remained  for  several 
months,  preaching  to  the  bereaved  congregation,  who 
had  lost  their  Irish  minister  in  August  of  the  previous 
year.J  Makemie  did  not  settle  permanently  for  some 
years,  but  preached  as  an  itinerant,  here  and  there,  in 


*See  Hugh  Scott,  Fasti.  Eccl.  Scot.,  I.,  p.  267,  and  John  Small,  Indian 
Primer,  by  John  Eliot,  Edinburgh,  1880,  p.  xlv.  This  William  Traill  was  son 
of  Robert  Traill  minister  of  Edinburgh.  He  was  baptized  September  2S,  1640, 
studied  at  the  University  of  Edinburgh,  where  he  graduated  June  30,  1658.  He 
was  ordained  pastor  of  the  Presbyterian  congregation  at  Lifford,  in  the  Presby- 
tery of  Laggan,  Ireland,  in  1672.  He  appears  on  the  minutes  of  the  Presbytery 
as  clerk,  and  seems  to  have  been  the  most  efficient  member  of  the  body.  He 
remained  at  Borthwick  until  his  death,  May  3,  1714.  He  presented  to  the 
Library  of  the  University  of  Edinburgh  the  only  copy  of  John  Eliot's  Covenant- 
ing Catechism  now  known  to  be  in  existence,  which  he  brought  with  him  from 
America  two  years  previously. 

t  See  Appendix  IX.  for  an  account  of  the  early  life  and  training  of  Francis 
Makemie. 

I  The  name  of  this  Irish  minister  has  not  yet  been  discovered,  and  we  know 
nothing  of  his  ministry  beyond  the  fact  of  his  death  and  the  bereavement  of  his 
congregation,  thus  incidentally  given  by  Makemie.     (See  Appendix  X.) 


THE  RISE  OF  PRESBYTERIANISM  IN  AMERICA.  H7 

Maryland,  Virginia,  and  the  Barbadoes.  He  was  a  mer- 
chant as  well  as  a  preacher,  and  combined  mercantile  pur- 
suits with  the  preaching  of  the  gospel  at  his  own  charges. 
It  would  seem  that  he  removed  from  Elizabeth  River 
to  the  eastern  shore  of  Virginia  early  in  1690.  About 
this  time  Josias  Makie  arrived  from  Ireland  to  take  his 
place,  and  he  seems  to  have  gone  to  Accomac  county 
in  place  of  William  Traill.  He  did  not  settle  there,  at 
this  time ;  for  he  went  to  London  in  1691,  and  returned 
early  in  1692.* 

In  1692  he  came  into  conflict  with  George  Keith,  the 
itinerant  Quaker,  who  visited  him  at  his  house  and  dis- 
puted with  him.  Keith  urged  Makemie  to  a  public 
disputation,  but  Makemie  declined  on  the  ground  that 
it  would  be  unprofitable^  Makemie  had  published  a 
Catechism  which  was  the  chief  cause  of  the  debate,  for 
it  had  attacked  the  Quakers  and  antagonized  many  of 
their  principles.  Makemie  challenged  Keith  to  oppose 
his  Catechism  in  writing.  Keith  did  so,  and  left  the 
document  "  in  the  hands  of  a  Mr.  George  Layfield  at 
Rehoboth  in  Pocamock."  To  it  Makemie  immediately 
replied.^ 

*  He  appears  on  the  Records  of  Accomac  county  February  17,  1690.  He  was 
then  engaged  in  the  West  India  trade.  February  21,  1692,  450  acres  of  land 
were  granted  to  him  by  that  court.  He  married  Naomi,  daughter  of  William 
Anderson,  of  Accomac.  (I.  Spence,  Letters  on  the  Early  History  of  the  Pres- 
byterian  Church  in  America,  Philadelphia,  1838,  pp.  163  sea.) 

t  F.  Makemie,  Answer  to  George  Keith's  Libel  against  a  Catechism  pub- 
lished by  Francis  Makemie \  Boston,  1694,  p.  72. 

%  This  Catechism  has  not  yet  been  discovered.  We  have  diligently  searched  for 
it,  in  the  leading  libraries  of  Great  Britain  and  America.  Makemie  says  that 
"After  it  was  first  composed,  I  did  compendize  and  abreviate  it,  oftener  than  once, 
to  suit  it  to  the  capacities  of  such  for  whom  it  was  prepared— even  young  ones." 
Keith  charged,  "  His  whole  work  is  a  collection  from  others."  To  this  Makemie 
replies:  "And  that  it  is  a  collection  from  the  Scriptures  of  the  living  God,  I 
never  will  deny,  but  glory  in  it.  If  Keith  mean  from  others,  it  is  false  and  there 
is  no  mention  of  these  others  in  the  Title  page  "  (p.  24).  Makemie's  Answer  is 
composed  of  four  parts  :  (1)  A  Preface  in  which  he  gives  an  account  of  the  dis- 


H8  AMERICAN  PRESBYTERIANISM. 

Francis  Makemie  did  not  remain  in  Accomac,  but  in 
August,  1692,  went  to  Philadelphia,  and  soon  after  re- 
moved to  the  Barbadoes,  where  he  engaged  in  business, 
and  was  pastor  of  a  church  for  several  years  until 
the  spring  of  1698.*  August  15,  1699,  he  produced  at 
the  Accomac  court  certificates  of  his  qualification  to 
preach  from  Barbadoes  ;  and  was  thereupon  licensed  to 
preach  "  in  his  own  dwelling  house  in  Pocomoke,  near 
the  Maryland  line  and  at  Onancock,  five  miles  from 
Drummondton,  or  the  house  next  to  Jonathan  Live- 
seys."f  The  church  of  Snow  Hill,  Maryland,  and  four 
others  in  the  vicinity,  were  soon  after  organized  and  en- 
joyed his  ministry  for  some  years. 

The  congregation  on  the  Elizabeth  River  was  supplied 
by   Josias    Mackie4     He  probably  began  his  ministry 


pute.  (2)  The  paper  of  Keith  which  he  publishes  in  full,  and  with  regard  to 
which  he  says  :  "As  I  have  prefixed  his  paper  verbatim  so  I  expect  the  same 
priviledge  is  mine,  if  any  answer  is  published."  But  no  answer  was  published  so 
far  as  we  can  learn.  (3)  The  Short  Answer  itself,  which  takes  up  the  body  of 
the  work.  And  (4)  The  Appendix,  giving  an  account  of  the  quarrels  of  the  Qua- 
kers in  Pennsylvania  occasioned  by  Keith.  The  Preface  has  the  date  of  July  26, 
1692,  but  it  was  not  published  till  1694.  The  Appendix  mentions  the  date  of  his 
visit  to  Pennsylvania  as  August,  1692. 

*  His  name  does  not  appear  on  the  Records  of  Accomac  county,  Virginia, 
from  February  21,  1692,  until  October  4,  1698,  when  it  appears  in  connection 
with  the  Will  of  his  father-in-law  who  left  Makemie  and  his  wife  1,000 
acres  at  Matchatank.  (Spence,  in  /.  ft,  pp.  163-171.)  He  writes  a  long 
letter  from  the  Barbadoes,  dated  December  28,  1696,  which  was  published 
at  Edinburgh  in  1699  under  the  title,  Truths  in  a  True  Light,  or  a  Pas- 
toral Letter  to  the  Reformed  Protestants  in  Barbadoes  vindicating  the  Non- 
conformists, from  the  misrepresentations,  commonly  made  of  them  in  that 
island,  and  in  other  places  ;  and  demonstrating,  that  they  are  indeed  the  truest 
and  soundest  part  of  the  Church  of  England.  He  also  writes  two  letters  to 
Increase  Mather  from  thence,  the  one  dated  January  17, 1697(8),  the  other  Febru- 
ary 12, 1697(8).  In  one  of  these  he  expresses  his  anxiety  to  leave,  and  states  that 
he  has  been  for  two  years  prevented  "  from  going  off  for  my  health,  for  want  of 
supply."     (See  the  letters  in  Appendix  X.) 

t  Webster,  in  /.  c.}  p.  301. 

X  He  was  son  of  Patrick  Mackie,  of  St.  Johnstone,  County  Donegal,  Ireland. 
(W.  B.  Sprague,  Annals  of  the  American  Pulpit,  N.  Y.,  i860,  III.,  p.  9.)  On 
the  Minutes  of  the  Presbytery  of  Laggan  at  McGee  College,  Londonderry,  is  the  fol- 


THE  RISE  OF  PRESBYTERIANISM  IN  AMERICA.  HQ 

in  1 691.  He  took  the  oath  of  fidelity  to  the  British 
Crown  and  renounced  all  connection  with  the  Roman 
Catholic  Church,  and  received  permission  to  preach, 
June  22,  1692,  at  the  house  of  Thomas  Ivy  on  the  East- 
ern Branch,  the  house  of  Richard  Phillpot  in  Tanner's 
Creek  precinct,  and  the  house  of  John  Roberts  on  the 
Western  Branch.  In  1693  he  was  discouraged  and 
thought  of  returning  to  Ireland,  but  finally  resolved  to 
remain.  November  18,  1696,  another  place  of  meeting 
was  granted  at  John  Dickson's  on  the  Southern  Branch. 
He  remained  in  charge  of  this  congregation  until  his 
death  in  November,  17 16.* 

The  Presbyterians  on  the  Patuxent  were  kept  together 
by  their  godly  elder,  Col.  Ninian  Beal,  from  the  time  of 
Matthew  Hill  until  the  arrival  of  Nathaniel  Taylor.  We 
cannot  tell  whether  there  were  any  ministers  to  this  people 
during  this  long  time.  It  is  also  uncertain  at  what  time 
Nathaniel  Taylor  began  his  ministry  there.f     He  was 

lowing  record  :  ' '  Mch.  25, 1693.  The  meeting  being  certainly  informed  that  Mr. 
Josias  M'Kee  resolves  speedily  to  return  to  Europe  from  Virginia,  Mr.  Craig- 
head is  appointed  to  write  to  him  inviting  him  to  this  meeting  in  case  he  find 
that  he  cannot  continue  in  America."  In  the  British  Museum,  MSS.  27,382,  ff. 
197-228,  there  is  an  Account  of  the  present  state  and  government  of  Virginia, 
signed  by  Henry  Hartwell,  James  Blair,  and  E.  Chilton,  written  not  later  than 
1691,  saying  :  "  There  are  few  or  no  dissenters  in  that  country,  not  so  many  of 
any  sort  as  to  set  up  a  meeting  house  except  3  or  4  meetings  of  Quakers  and  one 
of  Presbyterians."  This  one  Presbyterian  meeting-house,  without  doubt,  be- 
longed to  the  congregation  on  Elizabeth  River. 

*  I.  W.  K.  Handy  gives  from  the  official  records  of  Norfolk  county  important 
information  respecting  Mackie,  in  Sprague,  Annals,  III.,  pp.  5  seq.  The  minutes 
of  the  Presbytery  of  Philadelphia,  Sept.  22,  1712,  record  :  "  A  complaint  of  the 
melancholy  circumstance  of  Mr.  Jo.  Macky,  in  Elizabeth  River,  labours  under, 
by  Mr.  Henry,  the  Presbytery  was  concerned.  And  Mr.  John  Hampton  saying 
that  he  desinged  to  write  to  him  in  an  affair  of  his  own,  the  Presbytery  desired 
him  to  signify  their  regard  to,  and  concern  for  him."  He  died  between  the  7th 
and  16th  of  November,  1716.  His  will  is  dated  Nov.  7th,  and  it  was  proved  on 
the  16th  of  the  month. 

t  The  tradition  followed  by  Charles  Hodge  {Constitutional  History  0/  the 
Presbyterian  Church  in  the  United  States,  Philadelphia,  1851,  I.  57),  that  Na- 
thaniel Taylor  came  over  with  a  congregation  of  Scots  from  Fifeshire  in  1690, 


120  AMERICAN  PRESBYTERIANISM. 

either  sent  over  by  the  London  ministers,  or  was  a  mis- 
sionary from  the  Boston  ministers.  This  congregation 
on  the  Patuxent  had  no  church  building,  although  they 
had  a  venerable  ruling  elder,  Ninian  Beal.*  The  name 
of  Nathaniel  Taylor  first  appears  in  a  deed  of  gift  of 
Ninian  Beal.  He  gave  half  an  acre  of  land  "  for  ye 
erecting  and  building  a  house  for  ye  service  of  almighty 
God,"  Nov.  20,  1704.  Col.  Ninian  Beal  thus  overlaps 
Matthew  Hill  and  Nathaniel  Taylor,  and  is  the  connect- 
ing link  with  William  Durand,  the  elder,  who  led  the 
persecuted  Puritans  from  Nansemond,  Virginia,  to  the 
Patuxent,  Maryland. f 

and  the  supposition  of  Webster,  in  /.  c,  p.  318,  that  he  was  "  ordained  in  Scot- 
land in  1702  or  '3  and  came  immediately  to  Marlborough,  on  the  Patuxent,"  are 
inconsistent  and  equally  without  evidence.  We  have  not  been  able  to  find  any 
such  name  as  Nathaniel  Taylor  in  the  Registers  of  the  Universities  of  Scotland  or 
among  the  ministers  of  the  Church  of  Scotland.  The  name  is  rather  an  English 
Puritan  name.  It  seems  much  more  likely  that  Nathaniel  Taylor  was  sent  from 
New  England.  We  have  th ;  following  weighty  evidence  that  New  England 
ministers  were  working  in  Maryland  at  the  close  of  the  17th  century.  George 
Keith  writes  to  Dr.  Thomas  Bray  from  Philadelphia,  Feb.  24,  1702(3)  (Letter 
Book,  S.  P.  G.),  "  Some  well  affected  to  the  Church  have  desired  me  to  write 
to  my  Lord  Bishop  of  London,  and  to  say,  that  if  a  minister  be  not  sent  with  the 
first  conveniency  Presbyterian  ministers  from  New  England  would  swarm  into 
these  new  countries  and  prevent  the  increase  of  the  church."  The  Maryland 
clergy  write  to  the  Lord  Bishop  of  London,  from  Port  Annapolis,  May  18,  1696 
(W.  S.  Perry,  Historical  Collections,  Maryland,  1878,  p.  8),  "When  his  excel- 
lency Gov.  Nicholson,  came  into  the  country  in  the  year  1694,  there  were  but 
three  clergymen  in  episcopal  orders,  besides  5  or  6  popish  priests.  There  was 
also  a  sort  of  wandering  pretenders  to  preaching  that  came  from  New  England 
and  other  places,  which  deluded  not  only  the  Protestant  dissenters  from  our 
church  but  many  of  the  churchmen  themselves,  by  their  extempore  prayers  and 
preachments,  for  which  they  were  admitted  by  the  people  and  got  money  of 
them." 

*  The  Rolls  office,  London,  in  the  Maryland  Documents,  III.,  B.  39,  contains  a 
Report  of  the  sheriffs  of  a'l  the  Counties  of  Maryland,  with  reference  to  the  state 
of  religion  in  Maryland,  Aug.  1697,  which  knows  only  "A  house  at  Snow  Hill, 
one  at  the  road  going  up  along  the  sea  side  and  one  at  Manoakin  about  thirty 
feet  long,  plain  country  buildings  all  of  them."  These  were  all  in  Somerset 
county. 

tin  this  deed  of  gift,  given  in  Appendix  XII.,  several  names  are  mentioned 
which  appear  as  elders  in  th?  Minutes  of  the  Presbytery  of  Philadelphia  and  the 
Synod  of  Philadelphia.  James  Stoddard,  1707;  Alexander  Beal,  170S,  '9  and 
'14  ;  James  Beal,  1713,  and  Archibald  Edmundson,  1716. 


THE  RISE  OF  PRESBYTERIANISM  IN  AMERICA.  121 

V.— PRESBYTERIANISM   IN   NEW  JERSEY. 

Eastern  New  Jersey  was  largely  settled  by  Puritans 
from  New  England  and  New  York.  The  first  Puritan 
church  in  the  colony  was  removed  from  Branford,  Con- 
necticut, to  Newark,  New  Jersey,  in  1667,  under  the  care 
of  the  venerable  pastor,  Abraham  Pierson.*  His  son 
Abraham  was  associated  with  him  as  assistant  pastor  in 
1669,  and  after  the  death  of  his  father  remained  sole  pas- 
tor till  1692,  when  he  removed  to  Connecticut,  and  sub- 
sequently became  the  first  rector  of  Yale  College. 

Jeremiah  Peck  began  preaching  at  Elizabethtown  in 
1668,  where  he  remained  for  ten  years.  He  was  followed 
by  Seth  Fletcher  from  1680-1682,  when  he  died.  Both 
of  these  ministers  were  New  England  Puritans.f  John 
Allin  began  preaching  at  Woodbridge,  September,  1680, 
but  he  served  only  a  few  years,  for  he  died  Jan.  2,  16834 

There  are  several  letters  giving  an  account  of  the  re- 
ligious condition  of  the  colony  in  1684.  They  repre- 
sent that  there  was  but  one  settled  minister  at  this  time, 
Abraham  Pierson,  Jr.,  at  Newark.§ 

*  We  have  met  him  at  Southampton,  Long  Island.  (See  p  ioo.)  From  thence 
he  removed  with  a  portion  of  his  flock  to  Branford,  Conn.,  because  he  was  dis- 
satisfied with  the  jurisdiction  of  the  Connecticut  Colony.  But  when  the  New 
Haven  Colony  united  with  the  Connecticut  Colony,  he  removed  with  his  flock  to 
Newark,  with  the  determination  that  all  civil  power  should  be  restricted  to  mem- 
bers of  the  Congregational  churches.  (J .  F.  Stearns,  Historical  Discourses  re- 
lating to  the  First  Presbyterian  Church  in  Newark,  Newark,  1883,  pp.  26  sea. , 

t  E.  F.  Hatfield,  History  0/  Elizabeth,  N.  Y.,  1868,  pp.  201  sea. 

X  He  was  a  graduate  of  Harvard  in  1643.     (Sibley,  I.,  pp.  99,  527.) 

§"  There  be  people  of  several  sorts  of  Religion,  but  few  very  zealous.  The 
people  being  mostly  New  England  men,  doe  mostly  incline  their  way,  and  in 
every  Town  there  is  a  meeting  house  where  they  worship  publickly  every  Week  : 
They  have  no  publick  Law  in  the  countrey  for  maintaining  public  Teachers,  but 
the  Towns  that  have  them  make  way  with  themselves  to  maintain  them.  We 
know  none  that  hath  a  settled  Preacher  that  follows  no  other  Imployment,  save 
one  Town  Newark."  (Letter  29,  Mch.,  1684,  in  George  Scot,  Model 0/ the  Gov- 
ernment 0/  the  Province  0/  East  New  Jersey  in  America,  Edinburgh,  1685. 
Republished  in  Collections  of  the  New  Jersey  Historical  Society,  I. ,  1846,  p.  291. ) 
"  There  are  here  very  good  Religious  People,  they  go  under  the  name  of  Inde- 


122  AMERICAN  PRESBYTERIANISM. 

In  1685,  Geo.  Scot,  of  Pillochie,  embarked  for  New 
Jersey  with  upwards  of  a  hundred  other  Scotsmen  and 
two  ministers,  Archibald  Riddel  and  John  Frazer.  They 
were  allowed  to  exchange  the  prisons  in  which  they  had 
been  confined  on  account  of  their  fidelity  to  Presbyterian 
principles,  for  exile.  The  voyage  was  a  bad  one,  and 
disease  carried  off  a  great  number  of  the  passengers,  in- 
cluding the  leader,  George  Scot,  and  the  wife  of  Riddel. 
The  remainder  arrived  in  safety,  and  settled  at  Wood- 
bridge,  New  Jersey.  Riddel  remained  with  them  as  pas- 
tor until  June,  1689,  when  he  returned  to  Scotland.* 
John  Frazer  removed  to  Woodbury,  Connecticut,  and 
preached  at  Woodbury  until  the  Revolution,  when  he 
returned  to  Scotland. f 

In  1687,  the  church  at  Elizabethtown  called  John 
Harriman4  a  graduate  of  Harvard  College  (1667).  He 
remained  pastor  until  his  death,  Aug.  20,  1705.  In  Oc- 
tober, 1695,  Samuel  Shepard  settled  at  Woodbridge,  and 
remained  until  I702.§ 

pendents,  but  are  most  like  to  the  Presbyterians,  only  they  will  not  receive  every 
one  to  their  society  ;  we  have  great  need  of  good  and  Faithful  ministers,  And  I 
wish  to  God,  that  there  would  come  some  over  here  ;  they  can  live  as  well,  and 
have  as  much  as  in  Scotland,  and  more  than  many  get ;  we  have  none  within  all 
the  Province  of  East  Jersey  except  one  who  is  Preacher  in  Newark  ;  there  were 
one  or  two  Preachers  more  in  the  Province,  but  they  are  dead,  and  now  the  peo- 
ple they  meet  together  every  Sabbath  day,  and  Read  and  Pray,  and  sing  Psalms 
in  their  meeting-houses."  (Letter  of  Peter  Watson,  Aug.  20,  1684,  in  G.  Scot, 
Model,  p.  302.) 

*  He  graduated  from  the  University  of  Edinburgh  July  9,  1656 ;  was  ordained 
to  Kippen,  in  the  Presbytery  of  Dunblaine,  in  1670  ;  was  imprisoned  from  1677- 
1685.  He  sailed  for  England  from  Woodbridge  June,  1689,  was  captured  by 
the  French,  but  soon  after  ransomed.  He  returned  to  Kippen  in  1691.  He  was 
transferred  to  Wemyss,  Sept.  28,  1691,  and  from  thence  to  Kirkcaldy,  May  20, 
1697,  and  thenca  to  Trinity  College  Church,  Edinburgh,  Dec.  8,  1701.  He  died 
Feb.  17,  1708,  in  his  73d  year,  "a  singularly  pious  and  laborious  servant  of  Jesus 
Chiist."    (Hugh  Scott,  Fasti.  Eccl.  Scot.,  II.,  pp.  130,  562,  515  ;  I.  37.) 

+  He  became  minister  at  Alness  Nov.  19,  1696,  where  he  remained  until  his 
death,  Nov.  7,  1711.     (Hugh  Scott,  Fasti.  Eccl.  Scot.,  V.,  p.  291.) 

%  See  p.  105. 

§  He  was  son  of  Samuel  Shepard,  pastor  of  Rowley,  Mass.     He  graduated  at 


THE  RISE  OF  PRESBYTERIANISM  IN  AMERICA.  123 

The  earliest  Puritan  church  in  West  Jersey  was  estab- 
lished at  Cohanzy,  under  the  ministry  of  Thomas  Bridge  * 
in  the  period  from  1692-1697.  This  congregation  was 
composed  of  Puritans  from  Fairfield  county,  Connecticut, 
and  they  named  these  towns  after  Fairfield  and  Green- 
wich, in  Connecticut.  He  remained  pastor  of  this  flock 
until  1704,  when  he  went  to  Boston  and  became  pastor 
of  the  1st  church  of  Boston.f 

/  At  the  close  of  the  seventeenth  century  the  colony  of 
New  Jersey  had  but  four  congregations  of  Puritans  and 
three  settled  ministers :  John  Prudden  at  Newark,  John 
Harriman  at  Elizabethtown,  and  Thomas  Bridge  at  Co- 
hanzy. 

VI.— PRESBYTERIANISM    IN    PENNSYLVANIA  AND   DELA- 
WARE. 
The  earliest  Presbyterian  minister  in  Delaware  was  Sam- 
uel Davis,  who  was  engaged  in  business,  and  also  preached 

Harvard  in  1685.     (See  W.  A.  Whitehead,  Contributions  to  the  Early  History 
of  Perth  Amboy,  N.  Y.,  1856,  pp.  384  seg.) 

*  Thomas  Bridge  came  to  Boston  from  England  in  1682  with  testimonials  from 
a  number  of  London  ministers,  among  whom  we  may  mention  Samuel  Lee,  John 
Owen,  and  Matthew  Mead.  (It  is  No.  54  in  Vol.  IV.  of  the  Mather  Papers  in 
the  Boston  Public  Library.)  He  went  to  Port  Royal  in  Jamaica  and  ministered 
there  several  years.  (There  is  a  letter  from  thence  June  3,  1686,  to  Dr.  Mather, 
in  No  15,  Vol.  VI.,  of  Mather  Papers.)  He  subsequently  removed  to  the  Ber- 
mudas Daniel  Cox,  M.D.,  of  London,  one  of  the  West  Jersey  proprietors, 
wrote  to  him,  August  15,  1692,  urging  him  to  settle  in  West  Jersey.  The  Penn- 
sylvania Magazine  of  History  and  Biography,  V.,  p.  114,  contains  this  letter, 
also  a  letter  from  the  West  Jersey  Society  in  England,  to  Mr.  Bridge,  dated  July 
29, 1692,  promising  him  a  thousand  acres  for  himself,  and  an  additional  thousand 
for  the  perpetual  use  of  the  ministry  of  the  church  to  be  established  at  Cohanzy. 
This  land  was  surveyed  at  Cohanzy,  May  17, 1697.  All  these  documents  are  said 
to  be  in  the  office  of  the  Secretary  of  State  at  Trenton,  N.  J.  (See  also  W.  A. 
Whitehead,  Documents  relating  to  the  Colonial  History  of  New  Jersey,  New- 
ark, 1881,  Vol.  II.,  pp.  95-96) 

t  A  letter  to  Thomas  Bridge  at  Cohanzy,  dated  April  22,  1703,  is  given  in  the 
American  Quarterly  Register,  xiv.,  p.  404.  He  removed  to  Boston  in  1704, 
and  was  installed  May  10,  1705.   He  remained  in  Boston  until  his  death. 


121  AMERICAN  PRESBYTERIANISM. 

at  Lewes,  Delaware.  He  was  at  work  there  prior  to  July, 
1692.  He  was  probably  an  Irishman.*  While  the  min- 
isters of  New  Haven  and  Fairfield  county,  Connecticut, 
were  caring  for  the  little  flocks  in  New  York  and  New 
Jersey,  the  Boston  ministers  were  also  active  in  caring 
for  the  flocks  on  the  Delaware.  Increase  and  Cotton 
Mather  were  especially  efficient  in  this  regard.  Benja- 
min Colman  subsequently  aided  them  in  the  work.f 
Mather  and  Colman  were  in  constant  correspondence 
with  the  leading  Presbyterians  of  England,  Ireland,  and 
Scotland.  In  1698  the  Boston  ministers  sent  Benjamin 
Woodbridge  to  Philadelphia,  and  John  Wilson  to  New 
Castle,  on  the  Delaware.  Benjamin  Woodbridge  was  a 
kindly  and  generous-minded  man.j:     He  came  to  Phila- 


*  He  was  visited  by  George  Keith,  the  Quaker,  July,  1692,  who  complained  to 
him  against  Francis  Makemie.  (See  Makemie,  Answer  to  George  Keith's  Libel 
against  a  Catechism,  p.  72.)  We  have  not  been  able  to  trace  Samuel  Davis  to 
his  origin.  The  name  led  us  to  think  that  he  was  Welsh  in  origin.  But 
the  following  letter  of  Thos.  Crawford  seems  to  point  to  him,  and  in  the 
absence  of  evidence  to  the  contrary,  its  evidence  should  be  accepted.  Pos- 
sibly he  was  from  the  region  of  Dublin,  Ireland,  where  considerable  numbers 
of  Welsh  and  English  Puritans  were  settled.  A  letter  from  Thos.  Crawford  to 
the  Secretary  of  the  S.  P.  G.,  April  3,  1706,  from  Dover  Hundred,  says  :  "  I  was 
lately  in  Sussex  Co.  where  I  preached  several  times,  where  I  found  a  people 
mighty  civil  and  a  great  many  well  inclined  to  the  church."  .  .  .  .  "  They  desire 
a  supply  by  reason  there  is  a  Presbyterian  preacher  in  the  place  whom,  when  I 
was  there,  I  sent  for,  but  refused  me  a  meeting  ;  his  life  is  not  very  regular  and  I 
hope  will  do  us  no  hurt."  In  another  letter  of  Crawford  to  Rev.  Mr.  Stubbs, 
April  8,  1706,  from  the  same  place,  he  says  :  "  Sir,  I  was  invited  by  the  gentle- 
men of  the  west  county  (viz  Sussex)  and  upon  their  desire  I  went  and  preached 
at  one  Capt.  Hills  house,  then  at  Lewistown,  and  on  a  third  time  in  another 
place  ;  and  I  found  them  all  in  general  inclined  to  the  church  (tho  an  Irish 
Presbyterian  has  preached  there  some  years)  and  after  conversation  with  them 
they  joined  in  an  address  to  my  Lord  of  London  for  a  minister."  (Perry,  Hist. 
Collections ;  pp.  2  and  4.)     The  Irish  Presbyterian  referred  to  seems  to  be  Davis. 

t  Colman  went  to  London  as  a  young  man  and  co-operated  with  the  Presby- 
terians. He  served  as  a  missionary  of  the  Presbyterian  Board,  at  Cambridge 
and  at  Bath.  He  was  ordained  in  London  by  the  Presbyterians  in  1699,  and  re- 
turned to  Boston  in  hearty  sympathy  with  them.  (Turrell,  Life  of  Colman,  Bos- 
ton, 1749,  p.  44  ;  American  Quarterly  Register,  xv.,  pp.  348-351.) 

t  See  Appendix  XIII.  for  a  further  account  of  Benjamin  Woodbridge,  and  an 
important  letter  from  him  to  the  Lord  Bishop  of  London. 


THE  RISE  OF  PRESBYTERIANISM  IN  AMERICA.  125 

delphia  with  a  letter  of  introduction  to  Gov.  Markham 
from  Gov.  Danforth,  of  Massachusetts,  in  which  it  is 
said  :  "  Our  beloved  Bro.  Mr.  Benj.  Woodbridge,  now 
sent,  not  to  handle  such  points  as  are  matters  of  contro- 
versies among  Protestants,  but  to  preach  unto  as  many 
of  all  persuasions  as  the  Lord  shall  make  willing  to  hear 
such  truths  even  as  are  without  controversy,  even  the 
great  mystery  of  Godliness."  * 

But  for  some  unknown  reason  Woodbridge  soon  re- 
I tired,  and  Jedediah  Andrews  took  his  placet  He  ar- 
;  rived  in  Philadelphia  from  Boston  in  the  summer  of 
1698.  The  Baptists  and  the  Puritans  had  been  worship- 
ping in  the  same  building,  the  one  in  the  morning,  the 
other  in  the  afternoon.  But  they  discontinued  the  prac- 
tice in  November  of  this  year,  owing  to  an  unhappy 
misunderstanding.^  Andrews  seems  to  have  been  or- 
dained in  Philadelphia  in  I70i.§    Jedediah  Andrews  con- 

*  See  Perry,  Historical  Collections,  1871,  II.,  p.  8. 

t  Andrews  was  born  at  Hingham,  Mass.,  under  the  pastorate  of  Peter  Hobart, 
who  had  always  been  a  Presbyterian.     He  graduated  from  Harvard  in  1695. 

I  Thos  Clayton,  the  first  Church  of  England  minister  in  Philadelphia,  wrote 
November  29,  1698,  to  the  Governor  of  Pennsylvania  :  "  I  have  often  talked  with 
the  Presbyterian  minister  and  find  him  such  as  I  could  wish.  They  tell  me  that 
have  heard  him  that  he  makes  a  great  noise  ;  but  this  did  not  amaze  me,  consid- 
ering the  bulk  and  emptiness  of  the  thing,  but  he  is  so  far  from  growing  upon  us 
that  he  threatens  to  go  home  in  the  spring,  and  could  this  be  a  quiet  place  for 
him  yet  he  ought  to  do  this  according  to  the  laudable  custom  of  Hugh  Peters  to 
bring  them  to  a  better  subscription."  He  also  mentions  that  the  Presbyterians 
and  Baptists  use  the  ■'  same  meeting  house,  one  in  the  morning  and  one  in  the 
afternoon  "-"which  I  upbraided  the  Presbyterian  with-all  as  being  a  direct 
cherishing  of  a  schism  against  himself  as  well  as  me  ;  and  would  fain  have  set 
him  to  work  against  him  ;  but  could  not  spur  him  to  it."  (Perry,  Historical 
Collections,  II.,  p.  14,  from  Fulhatn  MSS.)  He  seems  not  to  have  known  of  the 
difficulty  which  had  already  arisen,  and  which  is  set  forth  in  the  correspondence 
between  Rev.  John  Watts  of  the  Baptist  church  in  Pennepek  and  Jedediah  An- 
drews.    (See  an  account  of  this  affair  in  the  Appendix  XIV.) 

§  Talbot  writes  to  the  Secretary  of  the  S.  P.  G.,  September  1,  1703 :  "  The 
Presbyterians  here  come  a  great  way  to  lay  hands  one  on  another,  but  after  all, 
I  think  they  had  as  good  stay  at  home  for  the  good  they  do."  (Ernest  Hawkins 
Historical  Notices  of  the  Missions  0/  the  Church  0/  England  in  the  North 


126  AMERICAN  PRESBYTERIANISM. 

tinued  as  pastor  of  this  flock  for  many  years  until  his 
death.  He  became  one  of  the  fathers  of  the  first  Amer- 
ican classical  Presbytery. 

The  church  at  New  Castle,  whither  John  Wilson  went, 
was  originally  a  Dutch  Reformed  church,  founded  by 
John  Polhemus  in  1658.  It  continued  as  a  Dutch  church 
until  1684.  In  1698  Wilson  became  the  minister,  but 
he  does  not  seem  to  have  established  a  permanent  re- 
lation until  1703,  when  there  appears  to  have  been  a 
bench  of  elders  or  congregational  Presbytery.*  This 
John  Wilson  was  probably  the  grandson  of  the  original 
pastor  of  Boston,  and  was  sent  with  Benjamin  Wood- 
bridge  from  Boston. f 


American  Colonies,  London,  1845,  p.  37  ;  and  Webster,  in  /.  c,  p.  314.)  Geo. 
Keith  writes  to  Dr.  Bray  from  Philadelphia,  February  24,  1702(3)  {Letter  Book, 
S.  P.  G.)  :  ,lThey  have  here  a  Presbyterian  meeting-  and  minister,  one  called 
Andrews,  but  they  are  not  like  to  increase  here." 

*  Spotswood,  Sketch  of  the  Presbyterian  Church  0/  New  Castle,  Phil.,  1869. 
See,  also,  letter  of  Mr.  Ross,  March  1,  1727,  to  the  Sec.  S.  P.  G.,  and  W.  S. 
Perry,  Historical  Collections  relating  to  the  American  Colonial  Church,  VoL 
V.,  Delaware,  1878,  p.  44. 

14  The  first  inhabitants  of  this  place  were  Dutch — a  colony  from  New  York 
and  of  the  church  of  Holland.  They  built  a  small  wooden  church,  where  a 
minister  of  their  own  way  and  sometimes  a  reader,  in  their  several  capacities 
officiated.  But  when  the  town  was  surrendered  to  the  English,  and  the  Dutch 
remained  unsupplied  with  a  preacher,  the  said  chapel  was  neglected  and  at 
length  tumbled  down,  leaving  a  bell,  which  the  county  took  possession  of,  and 
still  retains  (how  justly  I  shall  not  enquire),  and  a  lott  of  ground,  as  memoran- 
dum of  its  religious  founders  to  posterity.  In  the  year  1703,  those  in  New 
Castle  of  the  communion  of  the  church  of  England,  from  a  sense  of  a  want  of 
a  person  in  holy  orders  to  reside  among  them,  and  observing  how  the  Presby- 
terians were  gaining  ground  in  the  place  by  reason  of  their  having  a  preacher  to 
promote  their  interest,  resolved  to  petition  the  Bishop  of  London  to  take  com- 
passion on  their  deplorable  circumstances." 

t  The  Mather  papers  contain  two  letters  with  reference  to  John  Wilson  at 
New  Haven ;  one  from  Jane  Hook  to  John  Wilson  of  Medford,  son  of  John 
Wilson,  the  pastor  of  the  first  church  of  Boston,  speaking  of  his  son  at  New 
Haven  {Mass.  Hist.  Coll.,  IV.  Series,  viii.,  p.  268) ;  another  from  John  Doxwell 
to  Increase  Mather,  sent  by  John  Wilson  from  New  Haven,  March  22,  1683(4). 
It  seems  that  the  New  Haven  church  enjoyed  his  ministry  for  a  year.  He  was ' 
baptized  in  Boston  July  8,  1648,  and  married  July  4,  1683,  to  a  daughter  of  Rev. 


THE  RISE  OF  PRESBYTER1ANISM  IN  AMERICA.  127 

The  century  closed  with  two  Presbyterian  ministers 
in  Delaware,  Samuel  Davis  at  Lewes  and  John  Wilson 
|  at  Newcastle;  and  with  one  in  Pennsylvania,  Jedediah 
Andrews,  at  Philadelphia. 

VII.— PRESBYTERIANISM   IN  SOUTH   CAROLINA. 

Scotchmen  began  to  emigrate  to  America  in  large  s 
numbers  after  the  battle  of  Bothwell  in  1684,  when  large 
numbers  were  banished.  A  body  of  twenty-two  sailed 
from  Glasgow,  on  the  ship  "  Eaglesham  and  Eastward," 
for  Carolina.  William  Dunlop,  a  probationer,  went  with 
them  and  settled  at  Port  Royal  on  the  Broad  River. 
But  the  place  proved  unhealthy,  and  the  colony  was  soon 
broken  up.  William  Dunlop  served  as  pastor  of  this 
flock  for  several  years ;  but  finally  returned  to  Scotland, 
and  subsequently  became  principal  of  the  University  of 
Glasgow.* 

The  New  England  ministers  also  sent  missionaries  to 
Carolina.     The  first  of  these,  whose  names  have  come 


Roger  Newton,  of  Milford,  Conn.  He  disappears  after  this  date  {Mass.  Hist. 
Coll.,  IV.,  Vol.  viii.,  p.  165).  The  John  Wilson  of  Delaware  was  sent  from 
Boston  in  1698.  The  settlement  on  the  Delaware  was  indeed  from  New  Haven 
and  Fairfield.  The  lands  were  purchased  in  1640  by  Connecticut,  and  fifty  fami- 
lies settled  there.  They  were  opposed  by  the  Dutch  and  Swedes,  but  eventually 
gained  the  supremacy  (William  Hill,  American  Presbyterianism,  1839,  pp.  65 
seq.)  That  this  John  Wilson  came  from  New  England  is  clear  from  the  follow- 
ing testimony  :  Mr.  Moore  writes  a  letter  to  F.  Nicholson,  Philadelphia,  May  6, 
1698,  "  I  am  sorry  to  acquaint  your  excellency  that  certain  advice  is  come  of  two 
non-conformist  ministers  (one  for  Philadelphia,  the  other  for  New  Castle)  on  the 
way  thither  from  Boston"  (W.  S.  Perry,  Hist.  Collections,  II.,  p.  8).  Thomas 
Clayton  writes  to  the  Governor,  November  29,  1698:  "The  other  Presbyterian 
goes  from  Newcastle  in  the  spring  too  (as  I  am  told) "  (in  /.  c,  II.,  p.  14).  Geo. 
Keith  writes  to  Dr.  Bray  from  Philadelphia,  February  24,  1702(3):  "At  New- 
castle 40  miles  from  Philadelphia  there  is  at  present  no  minister,  they  had  a 
Presbyterian  minister  called  Wilson,  but  he  has  been  gone  about  half  a  year." 
(See  original  letters  S.  P.  G.) 

*  The  Wodrow  MSS.  (Advocates'  Library,  Edinburgh),  xxxvi.,  Rob.  III.,  11, 
64,  contain  a  letter  from  Charleston,  S.  C,  dated  October  17,  1689,  which  men- 
tions William  Dunlop  the  minister,  and  gives  an  account  of  the  taking  of  a  girl, 
named  Eliza  Lanning,  on  the  ship  to  Carolina  against  her  will. 


-L2S  AMERICAN  PRESBYTERIANISM. 

down  to  us,  is  Thomas  Barrett,  who  labored  on  the  Ash- 
ley River  prior  to  1684.*  In  1690  a  Puritan  church  was 
established  in  Charlestown  by  Benjamin  Pierpont,f  who 
remained  until  his  death  in  1696  or '7*  when  he  was  suc- 
ceeded by  Eliphalet  Adams, ;{:  and  in  1698  by  John  Cot- 
ton,§  who  died  September  8,  1699.I 

October  22,  1695,  Joseph  Lord!"  organized  a  church 
at  Charlestown,  Mass.,  and  removed  with  it  to  Dorches- 
ter, S.  C,  where  he  remained  as  pastor  for  more  than 
twenty  years.** 

June  25,  1695,  a  Scotch  trading  company  was  con- 
stituted, and  an  earnest  effort  was  made  to  establish  a 
Scotch  colony  on  the  Isthmus  of  Darien  in  1698-9. 
The  Commission  of  the  General  Assembly  sent  several 
ministers  with'  the  colony.  Thomas  James,  Adam  Scott, 
and  Alexander  Dagleish  died  at  sea  on  the  voyage  out- 
ward. Alexander  Shields,  Francis  Boreland,  and  Archi- 
bald Stobo  arrived  safely  in  the  colony,  and  erected 
the  Presbytery  of  Caledonia,  the  first  classical  Presby- 
tery on  the  American  continent.  But  the  colony  was 
broken  up  in  the  following  year,  owing  to  the  opposi- 
tion of  the  French  and  Spanish,  and  even  English  trad- 
ers, and  the  criminal  neglect  of  the  British  Government, 
which  was  not  in  sympathy  with  a  Scottish  colony. 
The  majority  of  the  ministers  and  people  sought  refuge 
in  New  England,  where  they  were  kindly  received. 
Alexander  Shields  died  at  Jamaica,  on  his  homeward 
voyage.  Francis  Boreland  removed  to  Scotland  in 
safety,    and  returned  to   his   parish,  where   he   died    in 


*  See  p.  116.  t  Harvard,  1689.  X  Harvard,  1694. 

§  Harvard,  1681. 

I  Sprague,  I.,  p.  29  ;  Gillett,  I.,  p.  242.  American  Quarterly  Register ;  XIV., 
p.  70. 

Tf  Harvard,  1691. 

**  He  returned  to  Massachusetts  and  was  installed  over  the  church  at  Charles- 
town, June  15,  1720.     {American  Quarterly  Register,  XIV.,  p.  70.) 


THE  RISE  OF  PRESBYTERIANISM  IN  AMERICA.  \%$ 

1722.  Archibald  Stobo  set  sail  for  Scotland.  The 
vessel  was  overtaken  by  a  storm  and  greatly  damaged. 
Stobo  was  landed  at  Charleston,  S.  C.  The  Puritan 
congregation  had  just  lost  their  pastor,  John  Cotton, 
who  died  Sept.  8,  1699.  They  were  glad  to  receive 
the  Scottish  minister.  They  gave  him  a  call,  and  he 
settled  with  them.  His  wife  had  shared  all  his  hard- 
ships, and  united  with  him  in  ministering  to  this  congre- 
gation. Stobo  devoted  his  life  to  the  establishment  of 
Presbyterianism  in  Carolina.* 

At  the  opening  of  the  eighteenth  century  there  was 
no  strife  between  the  Scotch  and  Irish  Presbyterians  and 
the  Puritans  of  England  and  America,  but  only  the  most 
hearty  sympathy  and  co-operation.  This  is  manifest  not 
only  from  the  settling  of  Scotch  and  Irish  ministers  in 
New  England,  and  their  mingling  together  in  the  Mid- 
dle colonies  and  Carolina,  but  still  more  by  a  letter  of 
thanks  from  the  Provincial  Synod  of  Glasgow  to  the 
Rev.  Dr.  Mather  in  New  England,  dated  I700:f 

"  Seeing  you  and  we  are  so  much  united  together  not  only  by  the 
common  bonds  of  Christianity  and  Protestantism,  but  also  by 
the  nearest  agreement  in  the  purity  and  gospel  simplicity  of  divine 
worship  and  in  the  exercise  of  strict  discipline  unto  morality  of 
life,  we  think,  it  may  be  very  needful  (especially  at  this  juncture 
when  popish  zeal  doth  so  readily  exert  itself  in  many  sad  in- 
stances and  when  all  our  common  enemies  are  lying  at  the  catch) 
that  Christian  communion  be  mutually  maintained  by  ourselves 
and  express  prayer  for  one  another,  by  brotherly  correspondence 
and  communicating  acquaintance  by  mutual  advice,  assistance 
and  sympathy,  that  thereby  we  may  strengthen  one  anothers 
hands  in  the  work  of  the  Lord  and  contribute  in  our  several  ca- 


*  He  graduated  from  the  University  of  Edinburgh,  June  25,  1697.  (See  Hugh 
Scott,  Fasti.  Eccl.  Scot.,  I.,  p.  400.) 

fit  is  in  the  Advocates'  Library,  Edinburgh,  in  the  Wodrow  MSS.,  Jac.  V., 
2  9  f .  xxxix. 

9 


130  AMERICAN  PRESBYTERIANISM. 

pacities  toward  the  advancement  of  our  blessed  Redeemer.  For 
ourselves  we  heartily  wish  that  an  intercourse  may  be  established 
between  the  ministers  of  New  England  and  us  in  Scotland,  and 
we  the  ministers  and  elders  of  the  Provincial  Synod  of  Glasgow 
met  together,  do  earnestly  recommend  it  unto  you,  very  rever- 
end and  dear  Brother  (whose  eminent  services  in  the  gospel  have 
rendered  your  name  deservedly  precious  and  savorie  unto  us  all) 
to  impart  our  desire  unto  your  Reverend  brethren." 

The  object  of  the  letter  was  to  thank  Mather  for  the 
help  he  had  given  to  the  ministers  of  the  Presbytery  of 
Caledonia  in  their  distress,  and  it  shows  the  brotherly- 
sympathy  of  Scotland  and  New  England.  It  was  this 
spirit  that  made  the  combination  of  English  and  Scotch 
Presbyterians  possible  and  actual  in  the  colonies  of 
America. 

Thus,  at  the  close  of  the  seventeenth  century,  there 
were  at  the  basis  of  American  Presbyterianism  a  large 
number  of  Presbyterian  Puritan  churches  in  New  York, 
New  Jersey,  Pennsylvania,  Delaware,  Maryland,  and 
South  Carolina.  There  were  three  Irish  Presbyterian 
ministers — Francis  Makemie  and  Josias  Makie  in  Vir- 
ginia, Samuel  Davis  in  Delaware;  and  one  Scotch  Presby- 
terian in  South  Carolina,  Archibald  Stobo.  Besides  these 
several  Scotch  Presbyterians  had  settled  in  New  England 
Congregational  churches.  James  Brown  and  James 
Keith,  two  of  the  Scottish  ministers  ejected  in  1662, 
went  to  New  England.  James  Brown  settled  at  Swan- 
sey,  Mass.,  but  returned  after  the  British  Revolution, 
and  became  pastor  in  Glasgow,  Scotland.*  James  Keith 
settled  at  Bridgewater,  Mass.,  in  1664,  and  remained  until 
his  death  in  1719.!     James  Frazer  was  also  supply  at 

*  He  was  admitted  to  the  Presbytery  of  Glasgow  May  29, 1688  ;  was  promoted 
to  the  High  Church  June  10,  1691.  He  died  April  30,  1714.  (See  Hugh  Scott, 
Fasti.  III.,  16.)  He  subsequently  was  a  correspondent  of  the  Presbytery  of  Phila- 
delphia and  exerted  himself  on  behalf  of  the  infant  Church  in  America.  (See 
p.  168.) 

t  Alex.  Blaikie,  History  of  Presbyterianism  in  New  England^  Boston,  1881, 
p.  27. 


THE  RISE  OF  PRESBYTERIANISM  IN  AMERICA.  131 

Woodbury,  Conn.,  from  1686-88,  when  he  returned  to 
Scotland  and  settled  at  Alness.* 

These  ministers  and  churches  were  in  entire  sympathy. 
Some  of  them  had  congregational  Presbyteries,  others 
had  but  a  single  ruling  elder ;  still  others  had  but  their 
pastor,  who  exercised  the  functions  of  an  entire  Presby- 
tery ;  some  had  no  elders  at  all,  but  depended  upon  oc- 
casional supplies.  They  were  unable,  from  the  circum- 
stances in  which  they  were  placed,  to  be  more  than 
feeble  germinal  Presbyterian  churches.  They  did  not 
see  their  way  to  the  organization  of  Classical  Presbyte- 
ries. The  dominant  influence  at  the  close  of  the  seven- 
teenth century  in  the  Middle  colonies  ancl  in  South 
Carolina  in  the  Presbyterian  Church  was  Puritan  and 
English — but  the  Scotch  and  Irish  and  Welsh  were 
everywhere  welcomed  into  Christian  fellowship  and  com- 
munion. The  English  Puritan  churches  were  glad  to 
settle  Scotch  and  Irish  pastors  over  them,  and  there  was 
no  friction. 

The  American  Presbyterian  Church  began  historically 
at  the  bottom,  and  only  by  degrees  did  it  rise  into  the 
magnificent  system  which  we  now  behold.  It  was  not  a 
reconstruction  of  an  old  Papal  system  into  a  new  Pres- 
byterian system,  as  in  Scotland.  It  was  a  free  and  nat- 
ural growth  in  accordance  with  the  preferences  of  the 
congregations  themselves.  American  Presbyterianism 
was  born  and  nurtured  and  reached  its  maturity  in  free- 
dom. It  developed  naturally  in  accordance  with  the  cir- 
cumstances of  the  country.  It  was  not  imposed  upon 
the  people  by  civil  or  ecclesiastical  tribunals.f 

*Seep.  122. 

t  From  what  we  have  shown  in"  this  chapter  it  is  clear  that  Dr.  Charles  Hodge 
is  entirely  mistaken  when  he  says  :  "  The  strict  Presbyterian  emigrants,  Scotch, 
Irish,  Dutch  and  French,  laid  the  foundations  of  our  church  in  New  York,  East 
Jersey,  Pennsylvania,  Maryland,  Virginia,  and  the  Carolinas."  {Constitutional 
History,  f.,  p.  59.) 


CHAPTER  IV. 

THE   PRESBYTERY   OF  PHILADELPHIA,   1706-1716. 

Immediately  after  the  revolution  in  1688,  when  the 
Puritans  threw  off  the  yoke  of  James  II.  and  gave  the 
throne  of  Great  Britain  to  William  and  Mary,  religious 
life  began  to  manifest  itself  in  increased  energy  and  ac- 
tivity in  all  the  denominations.  The  ancient  efforts  for 
union  and  co-operation  among  the  Puritans  were  revived. 
In  1690  "  Heads  of  Agreement  assented  to  by  the  united 
ministers  in  and  about  London,  formerly  called  Presby- 
terian and  Congregational"  were  adopted  and  signed  by 
more  than  eighty  ministers.  Increase  Mather,  the  New 
England  divine,  was  in  London  at  the  time,  and  he  ex- 
erted himself  strongly  in  their  behalf.  Richard  Baxter 
was  too  ill  to  be  present,  but  he  sent  a  congratula- 
tory letter.  This  union  was  a  grand  rally  of  the  Lon- 
don churches.  It  was  responded  to  by  corresponding 
unions  all  over  England,  and  also  in  and  about  Dublin, 
Ireland.* 

I. — THE   PRESBYTERIAN   MISSIONARY  SOCIETIES. 

July  i,  1690,  a  General  Fund  was  established  by  the 
two  denominations,  Presbyterian  and  Congregational,  to 
aid  in  training  ministers,  in  supplying  feeble  congrega- 
tions, and  in  extending  the  Puritan  faith.f 


*  There  is  in  Dr.  Williams'  Library,  London,  the  Minutes  of  the  United  Breth- 
ren of  the  city  and  county  of  Exon,  and  county  of  Devon,  from  1690  to  September 
4,  1717.  In  the  Cheetam  Library,  Manchester,  there  are  Minutes  of  the  United 
Brethren  of  the  county  of  Lancaster  from  April  3, 1693,  to  August  13, 1700. 

t  See  Appendix  XIV.  for  an  account  of  this  Fund. 
(132) 


THE  PRESBYTERY  OF  PHILADELPHIA.        133 

These  Heads  of  Agreement  were  subsequently  adopted 
at  Saybrook,  Conn.,  in  1708,  and  inserted  with  the  Savoy 
Confession  in  the  Saybrook  platform,  and  the  system  of 
Consociations  was  established.  The  Massachusetts  min- 
isters also  formed  Associations  with  standing  Councils 
in  1705.  It  was  designed  to  rally  the  Presbyterian  and 
Congregational  churches  of  Great  Britain  and  her  colo- 
nies against  Prelacy  and  Popery. 

The  Presbyterians  and  Congregationalists  of  Dublin 
also  combined  in  the  Presbytery  of  Dublin.  The  Pres- 
byterians of  Dublin  were  chiefly  English  Presbyterians. 
They  revived  the  Association  of  1658(9).*  There  were 
five  churches  in  Dublin,  and  several  in  the  South  of  Ire- 
land, as  at  Waterford  and  Enniscorthy.  The  ministers 
of  Dublin  also  organized  a  Trust  Fund.  A  preliminary 
movement  was  made  as  early  as  1696,  but  the  General 
Fund  was  not  organized  until  May  r,  1710.  The  object 
of  this  fund  was  the  same  as  that  of  the  London  Fund, 
but  with  more  particular  reference  to  the  South  of  Ire- 
land.f 

The  Presbytery  of  Dublin  maintained  its  independence 
of  the  Synod  of  Ulster,  although  some  of  the  ministers 
were  members  of  both  bodies.  The  Presbyterians  of  the 
North  of  Ireland  were  from  Scotland,  as  those  of  the 
South  were  from  England.  The  northern  Presbyterians 
were  zealous  for  the  Scotch  Presbytery,  but  the  southern 
were  suspicious  of  its  claims  for  jurisdiction.  The  Syn- 
od of  Ulster  was  organized  in  1690,  after  the  return  of 
the  banished  ministers  from  Scotland,  and  it  entered 
upon  a  zealous  prosecution  of  its  work  in  the  North  of 
Ireland.:): 


*  See  p.  78.  +  See  Appendix  XV.  for  an  account  of  this  Fund. 

X  This  mingling  of  the  English  and  Scotch  Presbyterians  in  Ireland  has  been 
too  much  neglected  by  Irish  Church  historians,  who  have  written  from  the  point 
of  view  of  the  Synod  of  Ulster.     Francis  Makemie  correctly  represents  the  situ- 


13±  AMERICAN  PRESBYTERIANISM. 

If  the  London  Union  could  have  been  preserved,  it 
would  have  proved  of  incalculable  service  to  the  Church 
of  Christ ;  but  unfortunately  it  became  the  centre  of 
strife.  If  Increase  Mather  could  have  influenced  his 
brother  Nathaniel  to  be  reasonable,  this  might  have 
been  prevented.  The  Congregationalists  thus  presented 
their  case  :* 

"  The  Congregational  brethren  were  offended  at  several  man- 
agements in  the  Union,  but  never  deserted  it  till  that  happened 
which  forced  them  at  last  to  leave  it.  It  was  this :  Mr.  Daniel 
Williams  published  a  book  against  Doctor  Crisp's  opinions,  and 
with  a  confutation  of  the  Doctor's  opinions,  he  did  interweave 
several  notions  of  his  own,  which  have  been  reckoned  contrary 
to  the  received  and  approved  doctrine  of  the  Reformed  Churches. 
To  speak  the  least  of  the  book,  it  goes  as  far  from  the  doctrine 
of  the  first  and  best  reformers  as  the  new  method  or  the  Amyral- 
dian  scheme  does,  if  it  does  not  take  some  steps  farther." 

The  conflict  was  thus  opened  between  Crisp's  Anti- 
nomianism,  sustained  by  the  Congregational  brethren, 
and  Daniel  Williams'  Amyraldianism,  or  Baxterianism 
or  "  new  method,"  supported  by  the  Presbyterian  breth- 
ren.f 


ation  :  "  Harder  things  were  soon  contrived  and  imposed,  to  the  casting  out  of 
many  able  and  godly  ministers,  followed  by  multitudes  of  people  ;  and  these 
being  cast  out,  and  kept  out  to  this  day,  are  Non-conformists  and  Dissenters, 
and  the  most  considerable  part  Presbyterians,  and  those  of  Ireland  are  partly 
from  England,  partly  from  Scotland,  who  since  the  conquest  joyned  with  others 
in  settling  that  kingdom."    (Makemie,  Truths  in  a  True  Light,  1699,  p.  8.) 

*  History  0/  the  Union  between  the  Presbyterian  and  Congregational  minis- 
ters in  and  about  London  ;  and  the  causes  of  the  breach  of  it,  London,  1698, 
p.  9. 

+  Daniel  Williams  was  born  at  Wrexham  in  1643,  and  became  a  preacher  at 
twenty  years  of  age.  He  went  to  Ireland  as  chaplain  to  the  Earl  of  Meath,  and 
became  pastor  of  the  Presbyterian  congregation  in  Drogheda.  In  1667  he  began 
his  pastorate  of  Wood  Street,  Dublin,  where  he  remained  twenty  years.  He 
left  Ireland  in  1687  and  settled  in  London.  He  was  an  intimate  friend  of  Rich- 
ard Baxter,  and  succeeded  him  in  the  Pinner  Hall  lectureship.  He  was  one  of 
the  most  influential,  benevolent,  and  useful  ministers  of  his  age.  (See  James 
Armstrong,  Ordination  Sermon,  etc.,  Dublin,  1829,  p.  69.) 


THE  PKESBYTERY  OF  PHILADELPHIA.        135 

Six  Congregational  ministers  complained  of  Dr.  Will- 
iams' book  to  the  Union.  A  long  and  bitter  strife  arose, 
lasting  many  years.  The  attitude  of  the  broader  Pres- 
byterian brethren  is  admirably  presented  in  "A  Pacifica- 
tory Paper": 

"  For  the  composing  whereof  (some  unhappy  differences),  as 
we  formerly  expressed  our  approbation  of  the  doctrinal  articles 
of  the  Church  of  England,  or  the  Confession  of  Faith  compiled 
by  the  Assembly  at  Westminster,  or  that  at  the  Savoy,  as  agree- 
able to  the  Word  of  God  ;  unto  that  approbation  we  still  adhere  : 
declaring  further  that  if  any  of  us  shall  at  any  time  hereafter  be 
apprehended  to  have  expressed  himself  disagreeing  thereunto,  we 
will  with  brotherly  candour  and  kindness  mutually  endeavour  to 
give  and  receive  just  satisfaction  herein  ;  bearing  with  one  an- 
other's infirmities  and  different  sentiments  about  logical  or  philo- 
sophical lerms,  or  merely  humane  forms  of  speech,  in  matters  of 
lesser  weight,  not  thinking  it  reasonable  or  just  to  charge  upon 
any  brother  such  consequences  of  any  expression  or  opinion  of 
his  which  he  himself  shall  disown." 

This  admirable  expression  of  the  true  spirit  of  West- 
minster Presbyterianism  was  signed  by  a  Committee 
composed  of  William  Bates,  Samuel  Slater,  John  Howe, 
Vincent  Alsop,  Richard  Stretton,  Daniel  Burgess,  and 
John  Shower,  March  25,  1696 — all  men  of  fame  and 
power.  On  the  other  side  were  Geo.  Griffith,  Matthew 
Mead,  Thomas  Cole,  Nathaniel  Mather,  Isaac  Chauncy, 
and  John  James.  The  result  of  the  controversy  was  the 
meeting  of  the  two  bodies  in  separate  places  and  the  es- 
tablishment of  two  separate  funds.*  Happily  the  con- 
troversy was  chiefly  confined  to  the  vicinity  of  London  ; 
and  it  did  not  destroy  the  unions  in  the  other  counties 
of  England,  or  in  Dublin,  or  in  America. 


*  See  Appendix  XIV. 


136  AMERICAN  PRESBYTERIANISM. 


II.— THE   EPISCOPAL   MISSIONARY   SOCIETIES. 

The  Church  of  England  also  roused  herself  to  greater 
efforts  and  began  to  look  after  her  interests  in  the 
American  colonies.  The  Governors  of  the  colonies,  the 
military  officers,  and  chaplains  were  zealous  for  episco- 
pacy. The  movement  began  in  Maryland.  It  is  thus 
described  by  Ernest  Hawkins  : 

"In  1691  and  1692  the  Gov.  and  Assembly  of  Maryland  divided 
the  province  into  parishes,  established  a  legal  maintenance  for 
the  respective  ministers,  and  memorialized  the  Bishop  of  London 
to  send  over  some  experienced  clergyman  as  an  ecclesiastical 
commissary.  The  person  selected  for  this  honorable  office  was 
Dr.  Bray,  a  man  highly  to  be  honoured,  and  to  be  had  in  lasting 
remembrance  for  his  zealous  and  self-denying  exertions  in  behalf 
of  the  Church,  both  at  home  and  abroad."  (Hawkins,  Historical 
Notices,  London,  1845,  p.  15.) 

Dr.  Bray  was  appointed  in  1696.  He  devoted  himself 
to  his  task  with  great  zeal.  He  strove  to  establish  a 
Protestant  Congregation  for  the  propagation  of  the  faith. 
He  failed  for  a  time;  but  in  1698,  under  his  influence, 
the  Society  for  the  Promotion  of  Christian  Knowledge 
was  founded,  as  a  voluntary  society,  with  the  view  of  es- 
tablishing catechetical  schools,  and  the  promoting  Chris- 
tian knowledge  in  the  plantations,  by  the  furnishing  of 
Bibles,  Prayer-Books,  and  religious  treatises,  and  erect- 
ing parochial  libraries.*  Dr.  Bray  secured  as  missiona- 
ries, Thomas  Clayton  for  Philadelphia,  and  Mr.  Marshall 
for  Charleston,  South  Carolina.  He  sailed  in  December, 
1699,  and  arrived  in  Maryland  in  March  of  the  following 
year. 

Dr.  Bray  endeavored  to  secure  information  as  to  the 
precise  religious  condition  of  Maryland.  He  returned 
to  England  in  1700,  at  the  request  of  the  clergy  of  Mary- 

*  Account  of  the  origin  and  designs  of  the  Society  for  Promoting  Christian 
Knowledge,  London,  1733. 


THE  PRESBYTERY  OF  PHILADELPHIA.        13? 

land,  and  presented  a  memorial  with  reference  to  "  the 
present  state  of  Religion  on  the  Continent  of  North 
America."  *     In  this  memorial  he  says  : 

"  Nor  do  I  think  myself  obliged  to  speak  here  of  New  England, 
where  Independency  seems  to  be  the  religion  of  the  country. 
My  design  is  not  to  intermeddle  where  Christianity  under  any 
form  has  obtained  possession  ;  but  to  represent  rather  the  de- 
plorable state  of  the  English  colonies,  where  they  have  been  in  a 
manner  abandoned  to  Atheism ;  or  which  is  much  at  one,  to 
Quakerism,  for  want  of  a  clergy  settled  among  them." 

He  urges  that  "  no  less  than  40  Protestant  missionaries 
should  be  sent  to  the  American  colonies."  He  peti- 
tioned King  William  for  his  royal  charter  for  the  creat- 
ing a  corporation  by  the  name  of  the  Society  for  the 
Propagation  of  the  Gospel  in  Foreign  Parts.  The  char- 
ter was  granted,  and  is  dated  June  16,  170 1.  The  So- 
ciety for  Promoting  Christian  Knowledge  largely  passed 
over  into  the  new  corporation  ;  but  it  was  thought  best 
to  continue  the  original  voluntary  society,  and  limit  its 
work  to  its  original  design,  so  that  each  society  should 
have  its  special  field.f  The  archbishops  and  bishops 
and  the  leading  clergy  and  nobility  of  England  became 
corporate  members  of  the  "  Society  for  the  Propagation 
of  the  Gospell  in  Forreigne  parts." 

The  Society  at  once  began  an  aggressive  work  in  the 
colonies  with  all  the  influence  of  the  British  govern- 
ment, the  colonial  governors,  and  their  military  and 
civil  officers,  to  sustain  it.  The  most  efficient  agent  of 
the  Society  was  George  Keith.:}:  He  was  at  first  a  zeal- 
ous Quaker.     He  went  over  to  Philadelphia  and  became 


*  It  was  printed  London,  1700. 

t  See  Appendix  XVI.  for  a  further  account  of  this  Society. 

X  He  was  born  at  Aberdeen,  Scotland,  in  1638,  graduated  from  the  University 
of  Aberdeen,  abandoned  the  Church  of  Scotland,  and  was  persecuted  for  advo- 
cating the  principles  of  the  Quakers.  The  smarts  of  these  wounds  made  him  a 
bitter  enemy  to  Presbyterianism  wherever  he  went. 


138 


AMERICAN  PRESBTTERIANISM. 


involved  in  a  controversy  with  the  Quakers  there,  and 
made  a  schism  in  their  ranks.  He  came  into  conflict 
with  Francis  Makemie  in  1692.*  He  was  sustained  in 
his  schism  by  Bradford  the  printer,  and  many  others. 
Keith  finally  went  to  England  and  was  ordained  by  the 
Lord  Bishop  of  London,  and  was  sent  out  as  the  first 
missionary  of  the  Society  for  the  Propagation  of  the 
Gospel  in  Foreign  Parts,  April  24,  1702,  with  Patrick 
Gordon  to  assist  him.  He  was  joined  on  the  vessel  by 
John  Talbot,  a  chaplain  of  the  navy,  who  took  the  place 
of  Gordon,  after  the  latter's  death.  These  travelled,  in 
the  interests  of  the  Society,  from  New  Hampshire  to  the 
Carolinas,  for  two  years,  from  June  11,  1702,  until  June 
1,  1704^ 

Under  Keith's  influence  the  Keithite  Quakers  in  a 
body  conformed  to  the  Church  of  England,  and  they 
laid  the  foundations  of  the  Episcopal  Church  in  the 
Middle  colonies.  Keith  also  engaged  in  hot  dispute 
with  the  Presbyterian  and  Congregational  ministers, 
wherever  he  went. 

The  activity  of  such  agents  as  George  Keith,  supported 
as  they  were  by  the  civil  and  military  authorities  of  the 
colonies,  severely  pressed  the  Presbyterians  of  the  Mid- 
dle colonies.  The  existence  of  Presbyterianism  was  put 
in  jeopardy. 

Francis  Makemie,  who  was  familiar  with  the  whole 
field,  and  knew  the  spirit  and  work  of  Keith  from  per- 
sonal experience  of  controversy  with  him,  apprehended 
the  serious  state  of  affairs,  and  determined  to  appeal  to 
the  Presbyterian  interest  of  London  for  support.  The 
missionaries  from  London  of  the  Episcopal  Missionary 
Societies  must  be  met  by  missionaries  from  London  of 
the  Presbyterian  Missionary  Societies. 

*  See  p.  117. 

t  Letters  of  S.  P.  G.%  I.,  45,  50,  86,  125 ;  II.,  168  ;  IV.,  97. 


THE  PRESBYTERY  OF  PHILADELPHIA.  139 

III.— THE     ORGANIZATION     OF     THE     PRESBYTERY     OF 
PHILADELPHIA. 

Francis  Makemie  went  to  London  in  the  summer  of 
1704,  and  appealed  to  the  London  ministers  for  men, 
and  funds  to  sustain  them.  The  London  ministers  fur- 
nished support  for  two  missionaries  for  two  years .* 
Makemie  at  once  secured  two  young  men,  John  Hamp- 
ton, an  Irishman,  and  George  McNish,  a  Scotchman.! 

*  During  his  sojourn  in  London,  Makemie  published  his  "Plain  and  friendly 
persuasive  to  the  inhabitants  of  Virginia  and  Maryland  for  promoting  towns 
and  cohabitation.  By  a  Well-wisher  to  both  Governments,  London,  1705."  It 
is  dedicated  to  His  Excellency  Major  Edward  Nott,  Her  majesty's  governor  of 
the  ancient  dominion  of  Virginia,  by  Francis  Makemie.  It  was  written  in  the 
interests  of  religion  as  well  as  of  the  material  welfare  of  the  colonies.  "  Towns  and 
cohabitation  would  highly  advance  religion,  which  flourishes  most  in  cohabita- 
tions ;  for  in  remote  and  scattered  settlements  we  can  never  enjoy  so  fully,  fre- 
quently, and  certainly,  those  privileges  and  opportunities  as  are  to  be  had  in  all 
Christian  towns  and  cities ;  for  by  reason  of  bad  weather,  or  other  accidents, 
ministers  are  prevented,  and  people  are  hindered  to  attend,  and  so  disappoint  one 
another :  But  in  towns,  congregations  are  never  wanting,  and  children  and  ser- 
vants never  are  without  opportunity  of  hearing,  who  cannot  travel  many  miles  to 
hear,  and  be  catechised."  (p.  n).  This  tract  of  Makemie  was  to  encourage  a 
movement  in  which  the  Presbyterian  colonists  of  Elizabeth  River  took  a  lively  in- 
terest under  the  lead  of  Col.  Anthony  Lawson. 

t  John  Hampton  was  probably  the  son  of  William  Hampton  of  Burt,  in  the 
Presbytery  of  Laggan,  Ireland,  for  that  Presbytery  on  Sept.  27,  1692,  resolved  to 
give  some  help  to  Mr.  John  Hampton  at  the  school  ;  and  Oct.  30,  1694,  they  re- 
solved that  "  as  soon  as  he  shall  go  to  college  they  will  allow  him  £10  per  annum 
during  the  time  of  his  stay  there.  As  to  the  way  of  raising  it,  it  is  referred  to 
the  next  meeting."  (See  the  MS.  Minutes  of  the  Presbytery,  in  McGee  College, 
Londonderry.)  He  is  entered  at  the  University  of  Glasgow,  March  9,  1696,  in 
the  3d  class  as  Hibernus.  (The  register  constantly  distinguishes  between  Hi- 
bernus,  Scoto-Hibernus,  and  Anglo-Hibernus.)  There  is  another  reference  to 
him  on  the  MS.  minutes  of  the  meeting  at  Antrim,  June  7,  1700.  "  The  meet- 
ing having  read  and  considered  Mr.  Hampton's  letter  he  sent  to  his  father  from 
London,  orders  that  he  be  written  to  by  Mr.  Andrew  Ferguson  signifying 
that  the  meeting  desires  him  to  go  down  to  Edinburgh  that  he  may  spend 
some  time  there  with  Mr.  Campbel  at  the  profession,  if  his  circumstances  and 
engagements  to  other  places  will  allow  it."  In  1704  he  engages  to  go  with 
Makemie.  George  McNish  is  entered  at  the  University  of  Glasgow  in  the  3d 
class,  March  1,  1698.  The  students  from  Scotland  have  no  nationality  given. 
There  can  be  no  doubt  therefore  that  McNish  was  a  Scotsman. 


140  AMERICAN  PRESBYTERIANISM. 

The  three  missionaries  arrived  in  Maryland  in  1705. 
In  the  spring  of  1706  these  three  united  with  Jedediah 
Andrews,  John  Wilson,  Nathaniel  Taylor,  and  Samuel 
Davis,  four  ministers  already  at  work  in  Pennsylvania, 
Delaware,  and  Maryland,*  in  the  erection  of  the  first 
American  classical  Presbytery. 

It  was  a  happy  union  of  British  Presbyterianism  in 
its  several  types.  It  was  an  interesting  combination. 
Makemie,  the  Scotch-Irishman  ;  Hampton,  the  Irishman, 
and  McNish,  the  Scotsman,  sustained  by  funds  provided 
by  the  Presbyterians  of  London  ;  uniting  with  Puritan 
missionaries  from  New  England  in  organic  union  in  a 
classical  Presbytery.  We  have  here  in  miniature  the  en- 
tire history  of  American  Presbyterianism.  It  was  a 
broad,  generous,  tolerant  spirit  which  effected  this  union. 
The  Presbytery  was  organized  on  the  principle  of  elect- 
ive affinity,  and  with  regard  to  the  circumstances  and  the 
convenience  of  its  members.  It  did  not  claim  jurisdic- 
tion beyond  its  own  members.  The  majority  of  the 
i  Puritan  ministers  of  New  York  and  New  Jersey  remained 
apart  for  several  years.  Even  the  Irishman,  Josias 
Makie,  of  Elizabeth  River,  did  not  unite  with  them. 
It  was  an  organization  for  the  meeting  of  ministers  within 
convenient  distance.  It  was  not  organized  by  a  higher 
body.  It  did  not  seek  authority  from  the  General  As- 
sembly of  the  Church  of  Scotland,  or  from  the  Synod  of 
Ulster.  It  organized  itself  by  a  voluntary  association  of 
ministers.  It  seems  to  have  taken  the  Presbytery  of 
Dublin  as  a  model. 

The  record  of  the  first  meeting  has  been  lost.  The 
first  recorded  meeting  was  for  the  ordination  of  John 
Boyd,f  at   Freehold,   Dec.  29,  1706,  composed   of  three 

I    *See  pp.  119,  121-127. 

t  John  Boyd  is  entered  in  the  University  of  Glasgow  as  a  student  of  the  4th 
class,  March  11,  1701,  without  nationality.     He  was  therefore  Scotch.     This  is 


THE  PRESBYTERY  OF  PHILADELPHIA.  l±\ 

ministers  only.  Of  the  members  of  the  first  Presbytery, 
only  three  were  pastors,  the  other  four  were  missionaries. 
The  Presbytery  has  been  described  by  Makemie  himself, 
in  a  letter  to  Dr.  Benjamin  Colman,  of  Boston,  March 
28,  1707,  as  a  "  meeting  of  ministers."  * 

This  is  Irish  terminology.  In  1654  the  one  Presby- 
tery in  Ulster  divided  itself  into  three  meetings,  and 
subsequently  into  five :  Down,  Antrim,  Route,  Laggan, 
and  Tyrone,  and  so  continued  until  1702.  These  were 
commissions  of  Presbytery  rather  than  Presbyteries ; 
and  yet  they  were  loosely  called  Presbyteries  even  in 
their  official  minutes.  Their  powers  were  limited,  and 
their  acts  had  only  temporary  validity  until  approved  by 
the  one  Presbytery,  which  was  also  loosely  called  a 
Synod.f 

For  some  time  after  the  Restoration,  the  Presbyteries 
were  not  allowed  to  meet.  The  Presbyterian  minis- 
ters were  forced  to  leave  Ulster  in  1663  on  account  of 
the  suspicions  excited  by  the  "  Blood  plot."  They  be- 
gan to  return  in  1666.  In  1669  the  meetings  or  Presby- 
teries were  again  at  work,  composed  of  ministers  only.J 
A  General  Commission  was  organized  as  an  informal 
Synod  in  1670.  These  meetings  were  compelled  by  cir- 
cumstances to  act  as  Presbyteries  defectively  organized, 
to  license,  ordain,  and  install  ministers.  Rules  for 
trial,  ordination,  and  settlement  of  ministers  were  drawn 
up  by  the  General  Commission  in  1672.  These  rules  re- 
quire testimonials  and  examination,  but  not  subscription^ 
Under  these  rules,  probably,  Francis  Makemie  and  John 


probably  the  same  John  Boyd,  probationer,  who  was  ordained  Dec.  29,  1706, 
and  died  in  1708,  before  he  settled  as  pastor.  >  - 

*  See  Appendix  My.  for  this  important  letter.        -A- 
^   tReid,  Presbyterian  Church  in  Ireland,  II.,  pp.  194,  222. 
/    \  Reid,  Presbyterian  Church  in  Ireland,  II.,  p.  292. 
§Reid,  in  /.  c.t  II.,  pp.  314,  487,  490. 


142  AMERICAN  PRESBTTERIANISM. 

Hampton  were  licensed  and  ordained,*  if  indeed  they 
were  not  ordained  in  a  still  more  irregular  manner  by  a 
private  gathering  of  ministers,  such  as  the  English  Pres- 
byterians frequently  used  for  this  purpose. 

The  first  American  classical  Presbytery  was  such  an 
Irish  meeting  of  ministers,  but  without  subordination  to 
a  higher  body,  resembling  in  this  respect  the  Presbytery 
of  Dublin.  It  was  very  different  from  a  Westminster 
classical  Presbytery,  or  a  Presbytery  of  the  Kirk  of  Scot- 
land. 

The  design  of  the  American  Presbytery  is  also  stated 
by  Makemie  in  the  same  letter : 

"Our  design  is  to  meet  yearly,  and  oftener  if  necessary,  to  con- 
sult the  most  proper  measures  for  advancing  religion  and  propa- 
gating Christianity  in  our  various  stations,  and  to  maintain  such 
a  correspondence  as  may  conduce  to  the  improvement  of  our 
ministerial  abilities,  by  prescribing  texts  to  be  preached  on  by 
two  of  our  number  at  every  meeting,  which  performance  is  sub- 
ject to  the  censure  of  our  brethren  ;  our  subject  is  Paul's  epistle 
to  the  Hebrews.  I  and  another  began  and  performed  our  parts 
on  Verses  i  and  2.  The  3rd  is  presented  to  Mr.  Andrews  and 
another."! 

This  letter  of  Makemie  enables  us  to  fix  the  date  of 
the  first  meeting  of  the  Presbytery  in  the  spring  of 
1706. 


*  We  say  probably,  for  the  minutes  of  the  Presbytery  of  Laggan,  which  begin 
Aug.  21,  1672,  and  continue  until  July  13,  1681,  give  an  interesting  account  of 
the  examinations  of  Makemie  (see  Appendix  XII.)  ;  but  there  is  a  gap  from  this 
date  until  Dec.  30,  1690,  during  the  time  when  Makemie  must  have  been  licensed 
and  ordained.  There  are  also  interesting  references  to  aid  given  to  Hampton, 
(see  p.  139),  but  no  reference  to  his  license  and  ordination. 

t  This  letter  was  written  soon  after  the  adjournment  of  the  Presbytery,  which 
met  at  Philadelphia,  March  22-26.  The  minutes  of  the  meeting  record  this  exer- 
cise :  "  Mr.  Francis  Makemie  and  Mr.  John  Wilson  are  appointed  to  preach  upon 
Tuesday  upon  the  subjects  appointed  them  at  the  last  Presbytery  from  Hebrews 
i.  1-2  by  way  of  exercise  and  addition."  This  exercise  was  carried  on  until  the 
organization  of  the  Synod  in  1717,  when  they  had  reached  Hebrews  ii.  1.  This 
also  was  an  Irish  custom.  The  records  of  the  early  Irish  Presbyteries  contain 
frequent  references  to  it. 


THE  PRESBYTERY  OF  PHILADELPHIA.  143 

The  Presbytery  of  Philadelphia  was  chiefly  a  meeting 
of  ministers  for  ministerial  exercise,  "  to  consult  the  most 
proper  measures  for  advancing  religion  and  propagating 
Christianity."     This  was  a  noble  design.     A  generous, 
catholic  spirit  animated  the  Fathers  of  the  Presbytery. 
They  organized  an  institution  which  was  a  rallying-point 
for  Presbyterianism   in  the  Middle  States.     It  enabled 
them  to  license  and  ordain  their  own  ministers  in  a  regu- 
lar manner ;  it  enabled  them  to  co-operate  with  the  or- 
ganized forces  of  Puritanism  and   Presbyterianism  in  all 
parts  of  the  world  ;  it  was  a  master  stroke  of  wise  policy 
v/hich  now  gave  Presbyterianism  an  advantage  over  epis- 
copacy, in  spite  of  the  strong  influences  and  active  op- 
pression" by  the  authorities  in  Church  and  State. 

The  only  effective  barrier  to  an  American  Presbytery 
was  an  American  Bishopric,  which  the  Episcopal  mis- 
sionaries were  wise  enough  to  discern,  and  which  the 
Society  and  its  friends  were  earnest  enough  to  advocate  ; 
but  political  considerations  prevented  for  a  long  time  the 
erection  of  American  bishoprics.  The  whole  body  of 
Puritans  and  Presbyterians  of  New  England  and  Great 
Britain  were  determined  to  resist  the  introduction  of 
bishops  into  America.  They  feared  lest  these  might  use 
all  the  authority  of  the  crown  to  destroy  Puritanism  and 
establish  Prelacy. 

IV.— THE  STRUGGLE  OF  PRESBYTERIANISM  WITH  EPIS- 
COPACY IN  NEW  YORK. 

Governor  Fletcher,  of  the  colony  of  New  York,  so 
soon  as  the  Act  of  the  Assembly  of  1693  was  passed, 
began  to  interpret  it  as  an  establishment  of  the  Church 
of  England  in  the  colony ;  and  strove  in  every  way  to 
force  his  interpretation  of  the  law  upon  the  Puritan  pop- 
ulation.    This  brought  about  a  severe  struggle  between 


144  AMERICAN  PRESBYTERIANISM. 

Presbyterianism  and   Episcopacy,  which  continued  for 
many  years. 

"  There  can  be  no  doubt  that  it  was  the  intention  of  the  As- 
sembly to  provide  for  the  maintenance  of  the  Dissenting  clergy. 
Such  had  been  the  manifest  tendency  of  the  previous  legislation 
on  the  subject.  All  the  Assembly  but  one  were  Dissenters  and 
the  Church  of  England  was  hardly  known  in  the  Province. 
'  There  was  no  face  of  the  Church  of  England  here  till  about  the 
year  1693.'  The  Act  was  very  loosely  worded,  which  as  things 
stood  then  when  it  was  made,  could  not  be  avoided.  The  Dis- 
senters could  claim  the  benefit  of  it  as  well  as  Churchmen,  and 
unless  wrested  from  its  true  bearing  it  admitted  a  construction 
in  their  favor.  Indeed  they  had  good  reason  to  claim  that  it 
was  indeed  for  them,  and  that  they  only  had  a  right  in  it.  In 
fact,  it  was  arbitrarily  and  illegally  wrested  from  its  true  bear- 
ing, and  made  to  answer  the  purpose  of  the  English  Church 
party,  which  was  a  very  small  minority  of  the  people  who  were 
affected  by  the  operation  of  the  law."  (G.  H.  Moore,  Hist.  Mag., 
1867,  p.  328.) 

January  26,  1695(6),  the  Puritan  vestrymen  of  New 
York  City,  elected  by  the  people,  chose  William  Vesey 
to  be  their  minister.  William  Vesey  was  born  in  Brain- 
tree,  Mass.,  1674,  graduated  at  Harvard  1693  ;  he  was 
trained  by  Increase  Mather,  and  sent  by  him  to  strengthen 
the  hands  of  the  Puritans  in  New  York.  Vesey  began 
preaching  at  Hempstead  ;  and,  as  so  many  of  the  pastors 
of  Jamaica  and  Hempstead  before  him  and  after  him, 
also  ministered  to  the  Puritans  of  the  metropolis  in 
the  year  1694-5.  He  was  thus  the  fourth  Puritan  min- 
ister known  to  have  been  connected  with  the  city  of 
New  York. 

The  Church  of  England  men  were  now  determined  to 
take  matters  in  their  own  hands  without  regard  to  the 
vestrymen.  Accordingly  ten  principal  men,  led  by  Cols. 
Heathcote  and  Morris,  March  19,  1695(6),  petitioned 
Gov.  Fletcher  for  leave  to  purchase  ground  and  erect  a 


THE  PRESBYTERY  OF  PHILADELPHIA.        145 

church.  This  was  granted,  and  they  were  permitted  to 
collect  funds  for  the  purpose,  and  received  aid  in  every 
way  from  the  authorities. 

Col.  Heathcote  also  made  a  bold  and  successful  stroke 
of  policy.  He  prevailed  upon  the  Puritan  minister  to 
conform  to  the  Church  of  England  and  to  sail  to  Eng- 
land for  orders. 

August  2,  1697,  Vesey  was  ordained  by  the  Lord 
Bishop  of  London,  and  returned  to  become  the  first 
rector  of  the  Episcopal  Church  of  the  city,  and  its  most 
zealous  advocate  against  his  former  friends  and  associates. 
The  conformity  of  Vesey  to  the  Church  of  England  was 
the  most  unfortunate  event  that  could  have  happened 
to  Presbyterian  Puritanism  in  New  York  State.  It  gave 
the  Episcopal  Church  the  primacy  in  the  city,  which  by 
right  belonged  to  the  Presbyterian  Puritans.  We  have 
a  Presbyterian  view  of  it  from  a  letter  of  James  Ander- 
son, the  first  Presbyterian  pastor,  December  3,  17 17.  He 
says: 

"  After  the  English  had  it,  endeavors  were  used  by  the  chief  of 
the  people  who  understood  English,  toward  the  settlement  of  an 
English  Dissenting  minister  in  it,  and  accordingly  one  was  called 
from  New  England,  who,  after  he  had  preached  some  time  here, 
having  a  prospect  and  promise  of  more  money  than  what  he  had 
among  the  Dissenters,  went  to  Old  England,  took  orders  from 
the  Bishop  of  London,  and  came  back  here  as  a  member  of  the 
Established  Church  of  England.  Here  he  yet  is,  and  has  done, 
and  still  is  doing  what  he  can  to  ruin  the  Dissenting  interest  in 
the  place."     (See  Appendix  XX.) 

The  Rev.  Alex.  Campbell,  a  missionary  of  the  Society 
for  Propagation  of  the  Gospel  in  Foreign  Parts,  who  was 
severely,  but,  as  we  believe,  justly  dealt  with  by  Vesey, 
says  in  bitterness :  "  He  was  a  bigot  for  the  N.  E.  Inde- 
pendency before  he  came  over  to  the  Church,  and  now  a 
bigot  for  the  Church  against  the  Dissenters."  "  In  the 
10 


146  AMERICAN  PRESBTTERIANISM. 

height  of  his  zeal  for  non-conformity,  the  Hon.  good- 
natured  Col.  Heathcote,  admiring  the  greatness  of  his 
memory  and  the  volubility  of  his  speech,  by  the  prospect 
of  a  much  better  settlement  at  New  York  than  what  he 
had  at  Hempstead,  prevailed  with  him  to  go  to  England 
and  receive  orders."*  In  our  judgment  these  were  not 
the  motives  which  influenced  Vesey  to  conform  to  the 
Church  of  England.  At  this  time  there  was  a  strong 
tendency  on  the  part  of  the  Presbyterian  type  of  Puri- 
tans to  conform  in  England,  on  account  of  the  liberality 
of  the  leading  bishops  and  their  antagonism  to  the 
Jacobite  High-Churchmen.  There  was  the  feeling 
among  Presbyterian  Puritans  that  the  Episcopal  form  of 
government  was  preferable  to  the  Congregational.  The 
Low-Church  Episcopalian  and  Low-Church  Presbyterian 
of  England  were  scarcely  different.  The  leading  Pres- 
byterians of  England  were  willing  to  accept  Archbishop 
Ussher's  model,  and  a  little  reasonableness  on  the  part  of 
the  English  bishops  would  have  swept  the  entire  Pres- 
byterian party  of  England  into  the  Established  Church. 
One  can  readily  understand  that  a  man  like  Vesey,  with 
such  tendencies,  could  easily  have  been  prevailed  upon 
to  see  the  advantages  of  combining  the  Presbyterian  and 
Episcopal  parties  of  the  metropolis  in  one  church  organ- 
ization. 

We  have  another  view  of  this  event  from  an  address  of 
the  friends  of  Gov.  Hunter  to  the  Lord  Bishop  of  Lon- 
don (circa  17 14): 

"  In  the  year  1697,  Col.  Fletcher,  the  Governor,  by  his  example 
and  countenance,  promoted  the  building  of  Trinity  Church  in  New 
York  by  voluntary  contribution,  and  placed  in  it  the  present  incum- 
bent, Mr.  Vesey,  who  was  at  that  time  a  dissenting  preacher  on 
Long  Island.  He  had  received  his  education  in  Harvard  Col- 
lege under  that  rigid  Independent,  Increase  Mather,  and  was 


*  Protestation^  N.  Y.,  1733. 


THE  PRESBYTERY  OF  PHILADELPHIA.        147 

sent  from  thence  by  him  to  confirm  the  minds  of  those  who  had 
removed  for  their  convenience  from  New  England  to  this 
province,  for  Mr.  Mather  having  advice  that  there  was  a  minister 
of  the  Established  Church  of  England  come  over  in  quality  of 
chaplain  of  the  forces,  and  fearing  that  the  Common  Prayer  and 
the  hated  ceremonies  of  our  church  might  gain  ground,  he  spared 
no  pains  and  care  to  spread  the  warmest  of  his  emissaries  through 
this  province,  but  Col.  Fletcher,  who  saw  into  this  design,  took  off 
Mr  Vesey  by  an  invitation  to  this  Living,  a  promise  to  advance  his 
stipend  considerably,  and  to  recommend  him  for  holy  orders  to 
your  Lordship's  predecessor,  all  of  which  was  performed  accord- 
ingly, and  Mr.  Vesey  returned  from  England  in  Priest's  orders." 
{Doc.  Hist.  N.  Y.,  III.,  p.  438.) 

Whatever  the  motive  of  Vesey  may  have  been,  there 
can  be  no  doubt  that  the  mass  of  the  English-speaking 
people  of  the   metropolis  were   Presbyterian    Puritans, 
and  that  he  was  called  to  be  their  pastor.     The  Church 
of  England  party  consisted  of  a  few  new-comers  in  the 
army  and  civil  government.     Vesey  betrayed  the  Pres- 
byterians who  had  chosen  him  as  their  leader.  We  are  not 
surprised  that  his  treachery  was  in  part  successful.     The 
Presbyterian  vestrymen  were  not  allowed  to  call  another 
minister.     In  addition  to  the  civil  vestrymen  of  the  act 
of  1693,  an  ecclesiastical  vestry,  composed  of  members 
of  the  Church  of  England,  and  chosen  by  members  of 
the  Church  of  England,  was  constituted  by  authority  of 
the  Governor.*     The  Presbyterians  had  nowhere  else  to 
worship  in  their  own  tongue,  so  that  for  several  years 
many  of  them  worshipped  in  Trinity  Church.     As  the 
friends  of  Gov.  Hunter  say  (1714),  "We  have  yet  no 
dissenting  congregation  in  English  in  the  town,  which 
we  fear  makes  ours  larger  than  it  would  be  if  there  was 

one."f 

The  Puritans  enjoyed  a  brief  rest  under  the  adminis- 

*Doc.  Hist.,  N.  Y.  III.,  pp.  407  seq. 

\Doc.  Hist.,  III.,  p.  444  5  C.  W.  Baird,  Mag.  Amer.  Hist.,  1879,  p.  fc>5. 


148  AMERICAN  PRESBYTERIANISM. 

tration  of  the  "  kindlier"  Earl  of  Bellamont,  who  arrived 
in  1696,  but  unfortunately  he  soon  died,  and  was  suc- 
ceeded by  the  infamous  Lord  Cornbury,  who  "joined 
the  worst  form  of  arrogance  to  intellectual  imbecility."* 
The  able,  genial,  and  shrewd  Col.  Heathcote  settled  at 
Scarsdale  Manor  in  Westchester  County  in  1692.  He 
became  colonel  of  militia  of  the  county,  and  the  most 
efficient  advocate  of  the  Church  of  England.  He  did 
more  for  its  establishment  in  the  province  of  New  York 
than  any  one  else,  or  indeed  than  all  others  combined. 
Heathcote  tells  us  something  of  his  own  methods  in  a 
letter  to  the  Society  for  the  Propagation  of  the  Gospel, 
April  10,  1704: 

"  The  people  of  Westchester,  Eastchester,  and  a  place  called 
Lower  Yonkers,  agreed  with  one  Warren  Mather,  and  the  people 
of  Rye,  with  one  Mr.  Woodbridge,  both  of  New  England,  there 
being  at  that  time  scarce  six  in  the  whole  county,  who  so  much 
as  inclined  to  the  church.  After  Mather  had  been  with  them  for 
some  time,  Westchester  parish  made  choice  of  me  for  one  of  their 
church  wardens,  in  hopes  of  using  my  interest  with  Col.  Fletcher 
to  have  Mather  inducted  to  the  living.  I  told  them  it  was  alto- 
gether impossible  for  me  to  comply  with  their  desires,  it  being 
wholly  repugnant  to  the  laws  of  England  to  compel  the  subject 
to  pay  for  the  maintenance  of  any  minister  who  was  not  of  the 
national  church,  and  that  it  lay  not  in  any  Govs  power  to 
help  them,  but  since  they  were  so  zealous  for  having  religion  and 
good  order  settled  amongst  'em,  I  would  propose  a  medium  in 
that  matter,  which  was,  that  there  being  at  Boston,  a  French 
Protestant  minister,  Mr.  Bondett,  a  very  good  man,  who  was  in 
orders  from  my  Lord  of  London,  and  could  preach  in  English 
and  French,  and  the  people  of  New  Rochelle  being  destitute  of  a 
minister,  we  would  call  Mr.  Bondett  to  the  living,  and  the  parish 
being  large  enough  to  maintain  two,  we  would  likewise  continue 
Mr.  Mather,  and  support  him  by  subscription.  The  vestry 
seemed  to  be  extreamly  well  pleased  with  this  proposal,  and  de- 
sired me  to  send  for  Mr.  Bondett,  which  I  immediately  did,  hop- 


*  Bancroft,  Hist.  U.  S.,  II.,  p.  41. 


THE  PRESBYTERY  OF  PHILADELPHIA.        149 

ing  by  that  means  to  bring  t.hem  over  to  the  church,  but  Mather, 
apprehending  what  I  aimed  at,  persuaded  the  vestry  to  alter  their 
resolutions,  and  when  he  came  they  refused  to  call  him,  so  that 
projection  failing  me,  and  finding  that  it  was  impossible  to  make 
any  progress  toward  settling  the  church  so  long  as  Mather  con- 
tinued amongst  us,  I  made  it  my  business  in  the  next  place  to 
devise  ways  to  gett  him  out  of  the  country,  which  I  was  not  long 
in  contriving,  which  being  effected  and  having  gained  some  few 
proselytes  in  every  town,  and  those  who  were  of  the  best  esteem 
amongst  'em,  who  having  none  to  oppose  them,  and  being  as- 
sisted by  Mr.  Vesey  and  Mr.  Bondett,  who  very  often  preached  in 
S2veral  parts  of  the  country,  baptizing  the  children,  by  easy 
methods  the  people  were  soon  wrought  into  good  opinion  of  the 
church,  and  indeed  much  beyond  my  expectations." 

Thus  the  artful  Col.  Heathcote  knew  how  to  get  rid 
of  the  faithful  Puritan  minister,  and  to  gain  over  the  un- 
faithful Vesey  and  Bondett,  in  order  to  accomplish  his 
design  of  transferring  the  Puritan  population  into  the 
bosom  of  the  Church  of  England. 

The  first  missionary,  in  New  York,  of  the  Society  for 
the  Propagation  of  the  Gospel  in  Foreign  Parts,  was 
John  Bartow,  who  was  put  in  possession  of  the  Puritan 
churches  of  Eastchester,  Westchester,  and  Jamaica  by 
the  arbitrary  power  of  Governor  Cornbury.  The  Pres- 
byterian ministers,  Joseph  Morgan  of  Westchester  and 
John  Hubbard  of  Jamaica,  were  forced  to  retire  from 
their  church  buildings  and  parsonages.  A  letter  of  Mr. 
Bartow  to  the  Secretary  from  Westchester,  N.  Y.,  De- 
cember i,  1707,  gives  a  graphic  representation  of  the 
struggle  from  his  own  partisan  point  of  view.     He  says : 

"  After  winter  was  over  I  lived  at  Col.  Graham's,  6  miles  from 
the  church ;  and  all  the  summer  preached  twice  every  Sunday, 
sometimes  at  Westchester  and  sometimes  at  Jamaica  on  Long 
Island  about  2  miles  distant  from  Mr.  Graham  ....  and  once 
I  met  with  great  disturbance  at  Jamaica.  Mr.  Hobbart  their 
Presbyterian  minister,  having  bin  for  some  time  at  Boston  re- 
turned to  Jamaica  the  Saturday  night  as  I  came  to  it ;  and  sent 


150  AMERICAN  PRESBYTERIANISM. 

to  me  at  my  lodgings  (being  then  in  company  with  our  chief 
justice  Mr.  Mumpesson  and  Mr.  Carter  her  Majst  comptroller) 
to  know  if  I  intended  to  preach  on  the  morrow?  I  sent  him 
answer  I  did  intend  it.  The  next  morning  the  bell  rung  as  usual 
but  before  the  last  time  of  ringing  Mr.  Hobbart  was  got  into  the 
church  and  had  begun  his  service,  of  which  notice  was  given 
me,  whereupon  I  went  into  the  church  and  walked  straightway 
to  the  pew,  expecting  Mr.  Hobbart  would  desist,  being  he  knew 
I  had  orders  from  the  Governor  to  officiate  there ;  but  he  per- 
sisted and  I  forebore  to  make  any  interruption.  In  the  afternoon 
I  prevented  him  ;  beginning  the  service  of  the  church  of  England 
before  he  came ;  who  was  so  surprised  when  after  he  came  to 
the  church  desk  and  saw  me  performing  divine  service,  that  he 
suddenly  started  back  and  went  aside  to  an  orchard  hard  by ; 
and  sent  in  some  to  give  the  word  that  Mr.  Hobbart  would  preach 
under  a  tree ;  when  1  perceived  a  whispering  thro  the  church 
and  an  uneasiness  of  many  people,  some  going  out,  some  seemed 
amazed  not  yet  determined  to  go  or  stay.  In  the  meantime 
some  that  were  gone  out  returned  again  for  their  seats,  and  then 
we  had  a  shameful  disturbance,  hawling  and  jugging  of  seats ; 
shoving  one  the  other  off,  carrying  them  out  and  returning  again 
for  more  so  that  I  was  fain  to  leave  off  till  the  disturbance  was 
over  and  a  separation  made  by  which  I  lost  about  half  of  the 
congregation,  the  rest  remaining  devout  and  attentive  the  whole 
time  of  service,  after  which  we  lockt  the  church  door  and  com- 
mitted the  key  unto  the  hands  of  the  sheriff.  We  were  no  sooner 
got  into  an  adjoyning  house  but  some  persons  came  to  demand 
the  key  of  their  meeting  house,  which  being  denyed  they  went 
and  broke  the  glass  window  and  put  a  boy  in,  to  open  the  door, 
and  put  in  their  seats  and  took  away  the  pew  cushion,  saying 
they  would  keep  that  honour  for  their  own  minister ;  the  scold- 
ing and  wrangling  that  ensued  are  by  me  ineffable.  The  next 
time,  I  saw  my  Lord  Cornbury  he  thanked  me,  and  said  he  would 
do  the  church  and  me  justice,  accordingly  he  summoned  Mr. 
Hobbart  and  the  head  of  the  faction  before  him,  and  forbade 
Mr.  Hobbart  ever  more  to  preach  in  that  church  for  in  regard  it 
was  built  by  a  publick  tax  it  did  appertain  to  the  established 
church,  which  it  has  quietly  remained  ever  since  and  now  in 
possession  of  our  reverend  brother  Mr.  Urquhart.  My  Lord 
Cornbury  threatned  them  all  with  the  penalty  of  the  statute  for 
disturbing  divine  service  but  upon  their  submission  and  promise 


THE  PRESBYTERY  OF  PHILADELPHIA.        151 

of  future  quietness  and  peace  he  pardoned  the  offense.  Not 
long  after  this,  my  Lord  requested  me  to  go  and  preach  at  East 
Chester,  accordingly  I  went  (tho  some  there  had  given  out 
threatning  words  should  I  dare  to  come)  but  tho  I  was 
there  very  early  and  the  people  had  notice  of  my  coming,  the 
Presbyterian  minister,  Mr.  Morgan  had  begun  service  in  the 
meeting  house,  to  which  I  went  straitway  and  continued  the 
whole  time  of  service,  without  interruption,  and  in  the  afternoon 
I  was  permitted  to  perform  the  church  of  England  service,  Mr. 
Morgan  being  present  and  neither  he  nor  the  people  seemed  to 
be  dissatisfied,  and  after  some  time  of  preaching  there  after- 
wards, they  desired  me  to  come  often er,  and  I  concluded  to  min- 
ister there  once  a  month,  which  now  I  have  done  for  about  three 
years,  and  Mr.  Morgan  is  retired  into  New  England." 

Col.  Heathcote  represents  that  Joseph  Morgan  was 
ready  to  conform.  But  in  this  case  he  was  hasty  in 
judgment.  Morgan  was  of  tougher  fibre  than  Vesey. 
He  resisted  all  the  influence  brought  to  bear  upon  him, 
and  remained  faithful.*  Mr.  Hubbard  continued  the 
struggle  at  Jamaica  for  several  years,  preaching  in  barns 
and  private  houses. f  The  church  at  Rye  was  taken 
possession  of  by  the  Episcopal  missionary  Thomas 
Pritchard,    and  afterwards  by  Mr.  Muirson ;  and  John 


*  He  was  one  of  the  earliest  graduates  of  Yale  College  ;  was  ordained  by  the 
ministers  of  Fairfield  county,  Conn. ;  became  pastor  of  the  church  at  Green- 
wich. Mather  {Magnalia,  I.,  p.  88)  places  him  at  Greenwich  in  1696.  He  sup- 
plied all  of  the  churches  of  Westchester  county,  except  Rye.  The  church  at  Bed- 
ford called  him  December  26,  1699,  and  he  remained  there  for  a  few  months 
(Baird,  History  of  Bedford  Church,  N.  Y.,  1882,  p.  32).  He  removed  to  Free- 
hold, N.  J.,  in  1708,  and  labored  for  many  years  as  a  Presbyterian  minister  in 
connection  with  the  Synod  of  Philadelphia.  Morgan  was  an  active,  energetic 
minister,  and  at  the  same  time  gentle  and  tolerant.  He  cared  more  for  the  ex- 
tension of  Christ's  kingdom  than  for  "orders,"  whether  derived  from  the  Lord 
Bishop  of  London,  or  the  Presbytery  of  Philadelphia,  or  the  Fairfield  ministers. 
In  his  old  age  he  wrote  a  letter  to  the  Secretary  of  the  S.  P.  G.,  which  will  be 
found  in  Appendix  XVII. 

t  It  was  not  until  the  year  1727,  after  many  years  of  strife  and  litigation,  that 
the  Presbyterians  of  Jamaica  gained  possession  of  their  church  building  and 
other  property  which  had  been  illegally  and  violently  taken  from  them.  It  was 
at  last  restored  by  court  of  law. 


^52  AMERICAN  PRESBYTEPJANISM. 

Jones,  Puritan  pastor  of  Bedford,  was  forced  to  retire  to 
Connecticut  after  arrest  and  reprimand  before  the  Coun- 
cil." It  was  also  proposed  to  take  possession  of  the  Puri- 
tan churches  of  Suffolk  county,  but  they  were  too  distant 
from  head-quarters  and  too  strong  to  be  overcome.-)- 

The  Dutch  Reformed  churches  were  too  firmly  rooted 
to  be  disturbed,  and  they  used  the  Dutch  language  in 
worship ;  it  was  bad  policy  to  disturb  them.  How- 
ever, Henry  Beyse,  of  West  Farms,  was  induced  by  Col. 
Morris  to  conform  to  the  Church  of  England  and  accept 
Episcopal  ordination,  in  17094 

The  weaker  French  Reformed  churches  were  the  espe- 
cial objects  of  attack.  The  earnest  catechist,  Elias  Neau, 
an  elder  in  the  French  church  in  New  York  City,  who  had 
been  employed  by  the  Society  for  the  Propagation  of 
the  Gospel  in  Foreign  Parts,  in  mission-work  among  the 
negroes,  was  pressed  to  abandon  his  eldership  and  con- 
form. This  he  did  in  1704,  after  the  death  of  his  pastor ; 
and  he  united  with  Trinity  Church. § 

After  the  adjournment  of  the  Presbytery  of  Philadel- 
phia, October  27,  1706,  Francis  Makemie  took  with  him 
John  Hampton  and  set  out  on  a  journey  to  Boston, 
probably  to  consult  with  the  Boston  ministers.  They 
stopped  at  New  York  on  their  way.  They  were  invited 
by  the  Puritans  of  the  city  to  preach  for  them.  The 
consistory  of  the  Dutch  Church,  in  accordance  with 
their  generous  custom,  offered  their  church  edifice  for 
the  purpose.  But  their  kindness  was  frustrated  by  the 
refusal  of  Governor  Cornbury  to  permit  it.     Makemie, 


*  C.  W.  Baird,  History  of  Bedford  Church,  1882,  pp.  36  seq. 

\  See  Appendix  XVIII.  for  some  documents  illustrating  the  situation  in  the 
colony  of  New  York  at  this  time. 

%  Bolton,  II.,  p.  319. 

§  Letter  of  Elias  Neau  to  the  Secretary  of  the  S.  P.  C,  November  6,  1704. 
Letter-Book  S.  P.  G.     (See  also  p.  155.) 


THE  PRESBYTERY  OF  PHILADELPHIA.        153 

therefore,  preached  January  20,  1706(7),  in  the  private 
house  of  William  Jackson,  on  Pearl  Street.*  William 
Jackson  had  been  chosen  vestryman  for  several  years  ; 
he  had  taken  part  in  calling  Slade  and  Vesey  as  Puri- 
tans ;  he  and  the  other  Puritans  of  the  metropolis  were 
only  waiting  for  an  opportunity  to  secure  a  Puritan  min- 
ister. On  the  same  day,  Hampton  preached  at  Newtown 
on  Long  Island.  On  the  following  Tuesday,  Makemie, 
with  Hampton,  went  to  Newtown  to  preach  on  the  next 
day,  according  to  appointment;  but  they  were  there 
arrested  on  a  warrant  from  Governor  Cornbury,  on  the 
ground  that  they  had  preached  without  his  permission. 
They  were  detained  until  March  1st,  when  they  were 
brought  before  the  Supreme  Court  on  the  writ  of  habeas 
corpus. 

The  charge  against  Hampton  was  not  pressed,  but 
Makemie  was  released  on  bail  to  appear  for  trial  June  3d. 
He  immediately  returned  to  Philadelphia  with  Hampton 
for  the  meeting  of  the  Presbytery  of  Philadelphia,  March 
22,  1707.  From  thence  he  writes  to  Benjamin  Colman, 
of  Boston  : 

"  Since  our  imprisonment  we  have  commenced  a  correspond- 
ence with  our  Rev.  Breth.  of  the  ministry  at  Boston,  which  we 
hope  according  to  our  intention  has  been  communicated  to  you 
all,  whose  sympathizing  concurrence  I  cannot  doubt  of,  in  an  ex- 
pensive struggle,  for  asserting  our  liberty  against  the  powerful 
invasion  of  Lord  Cornbury,  which  is  not  yet  over.  I  need  not 
tell  you  of  a  pickd  Jury,  and  the  Penal  laws,  are  invading  our 
American  sanctuary,  without  the  least  regard  to  the  toleration, 
which  should  justly  alarm  us  all."     (See  Appendix  ^1V.) 

The  New  England  ministers  immediately  wrote  to  Sir 


*This  sermon  was  printed  under  the  title  :  A  Good  Conversation.  A  Sermon 
preached  at  the  city  of  New  York  January  ic/A  1706,  7.  By  Francis  Makemie, 
Minister  of  the  Gospel  of  Christ.  Boston  1707.  It  was  reprinted  in  the  Collec- 
tions of  the  New  York  Historical  Society,  III.,  1870,  p.  411. 


154  AMERICAN  PRESBYTERIANISM. 

Henry  Ashurst,  Sir  Edmund  Harrison,  and  other  Lon- 
don agents,  April  I,  1707  : 

"  Except  speedy  relief  be  obtained,  the  issue  will  be,  not  only  a 
vast  oppression  on  a  very  worthy  servant  of  God,  but  also  a  con- 
fusion upon  the  whole  body  of  Dissenters  in  these  colonies,  where 
they  are  languishing  under  my  Lord  Cornbury's  arbitrary  and  un- 
accountable government.  We  do  therefore  earnestly  solicit  you, 
that  you  would  humbly  petition  the  Queens  majesty  on  this  oc- 
casion, and  represent  the  sufferings  of  the  Dissenters  in  those 
parts  of  America  which  are  carried  on  in  so  direct  violation  of 
her  majesty's  commands,  of  the  laws  of  the  nation,  and  the  com- 
mon rights  of  Englishmen."  (Hutchinson,  History  of  the  Prov- 
ince of  Massachusetts  Bay,  2d  edition,  London,  1768,  II.,  p.  125.) 

Makemie  returned  to  New  York,  and  sustained  his 
trial.  He  was  defended  by  three  of  the  ablest  lawyers 
in  the  Province — James  Reigniere,  David  Jameson,  and 
William  Nicholl  ;  and  was  acquitted  on  the  ground  that 
he  had  complied  with  the  Toleration  Act,  and  had  acted 
within  his  rights  as  a  Puritan  minister.  He  produced 
his  license  to  preach  under  the  Toleration  Act  in  Barba- 
does,  and  this  was  recognized  as  valid  throughout  the 
Queen's  dominions.  The  claim  of  Cornbury,  that  it  was 
necessary  that  he  should  have  a  special  license  from  the 
Governor  of  New  York,  was  simply  ridiculous.  But  not- 
withstanding his  acquittal,  Makemie  was  obliged  to  pay 
the  costs  of  the  prosecution  as  well  as  the  defence, 
amounting  to  the  large  sum  of  £83  js.  6d*  This  trial, 
followed  by  the  bitter  pursuit  of  the  acquitted  man  on 
the  part  of  the  wrathful  Governor,  was  the  culmination 


*  A  Narrative  of  a  New  and  Umisual  American  Imprisonment  of  Two 
Presbyterian  Ministers  ;  And  Prosecution  of  Mr.  Francis  Makemie,  one  of 
them,  for  preaching  one  sermon  at  the  city  of  New  York.  By  a  Learner  of 
Law,  and  Lover  of  Liberty,  1707.  This  edition  was  reprinted  by  Peter  Force, 
Tracts,  Washington,  1846,  Vol.  IV.  Another  edition  was  printed  N.  Y.,  1755. 
This  was  republished  by  William  Hill  in  the  Appendix  to  A  History  of  the  Rise^ 
Progress,  Genius,  and  Character  of  American  Presbyterianism,  Washington 
City,  1839. 


THE  PRESBYTERY  OF  PHILADELPHIA.  155 

of  a  series  of  tyrannical  acts  which  aroused  the  entire 
Puritan  body  of  the  colonies  and  of  Great  Britain  to  ac- 
tion. The  arbitrary  acts  of  Gov.  Cornbury  were  inde- 
fensible. He  had  exceeded  his  prerogative,  transgressed 
the  provisions  of  the  Toleration  Act,  and  violated  the 
liberties  of  the  Dissenters,  and  indeed  twisted  and  per- 
verted the  royal  instructions  to  himself.  He  even  inter- 
meddled with  the  missionaries  of  the  Society  for  the 
Propagation  of  the  Gospel  in  Foreign  Parts,  and  gained 
the  hostility  of  all  the  better  elements  in  the  Church  of 
England.  The  New  York  Assembly,  in  April,  1707,  re- 
monstrated against  his  actions  ;  charged  him  with  bribery, 
with  encroachment  on  the  liberties  of  the  people  ;  and 
finally  expressed  their  determination  to  redress  the  mis- 
eries of  their  country.*  He  was  recalled,  and  in  1709 
Lord  Lovelace  took  his  place. 

In  the  summer  of  this  year  the  Huguenot  church  at 
New  Rochelle,  Westchester  Co.,  was  brought  to  confor- 
mity to  the  Church  of  England  through  the  efforts  of  the 
pastor,  Mr.  Bondet,  and  Col.  Heathcote.  June  13th,  the 
services  of  the  Church  of  England  were  read  for  the  first 
time,  and  Mr.  Sharp,  the  chaplain  of  the  British  forces, 
preached.  Col.  Heathcote  then  proposed  to  the  congre- 
gation that  they  conform  to  the  liturgy  of  the  Church  of 
England,  which  "  all  who  were  present  (the  chief  princi- 
pal inhabitants)"  did.  Col.  Heathcote  writes  that  Mr. 
Bondet  "  may  be  a  great  means  to  influence  the  French 
congregation  in  New  York,  likewise  to  conform."  f  But 
it  is  evident  that  the  majority  of  the  congregation  re- 
fused to  follow  the  pastor  and  the  "  chief  principal  in- 
habitants "  in  conformity.  They  organized  another  con- 
gregation and  continued  to  worship  after  their  own 
customs. 

*  Bancroft,  History  United  States,  II.,  p.  42- 

t  Letters  of  Mr.  Bartow  and  Col.  Heathcote,  June,  1709,  Letter  Book,  S.  P.  G. 


156  AMERICAN  PRESBTTERIANISM. 

In  1 710  Robert  Hunter,  "  the  ablest  in  the  series  of 
the  royal  governors  of  New  York,  a  man  of  good  temper 
and  discernment,"  *  became  governor.  Under  his  ad- 
ministration the  tyranny  ceased,  and  the  struggle  of 
Presbyterianism  and  Episcopacy  in  New  York  was  left 
to  its  natural  development. 

In  1710  Makemie's  friend,  Geo.  McNish,  the  Scots- 
man, went  to  Jamaica,  and  at  once  assumed  the  leader- 
ship of  the  Puritans  in  the  Province  of  New  York.  He 
was  called  in  a  regular  way,  in  accordance  with  the  Act 
of  1693,  by  the  church-wardens  and  Vestry  of  Jamaica. 
He  was  a  member  of  the  Presbytery  of  Philadelphia,  and 
the  Jamaica  church  now  became  a  part  of  the  Presby- 
tery. Mr.  Poyer  (missionary  of  the  S.  P.  G.)  was  given 
possession  of  the  church  property  by  the  authority  of 
Gov.  Hunter.  But  McNish  carried  on  the  battle  with 
great  ability.  Gov.  Hunter  declined  to  put  Poyer  in 
possession  of  the  parsonage.  He  and  the  chief-justice 
Mompesson,  held  "  that  it  would  be  a  high  crime  and  a 
misdemeanor "  to  do  this  save  by  due  course  of  law. 
His  moderation  displeased  Poyer,  Vesey,  Bartow,  and 
Thomas,  who  had  become  accustomed  to  the  arbitrary 
measures  of  Cornbury,  and  they  complained  to  the  Bishop 
of  London  ;  but  the  laymen,  Col.  Heathcote  and  Col. 
Morris,  and  the  good  chaplain,  Sharp,  sustained  the 
Governor,  and  placed  themselves  on  the  side  of  justice 
and  right.  Col.  Morris,  in  his  letter  of  February  20, 
171 1,  comparing  the  strength  of  Puritans  and  Church- 
men, says : 

"  There  is  no  comparison  in  our  numbers  ;  and  they  can,  on 
the  death  of  the  Incumbent,  call  persons  of  their  own  persuasion 

in  every  place  but  the  city  of  New  York I  believe  at  this 

day  the  church  had  been  in  much  better  condition,  had  there 
been  no  act  in  her  favour ;  for  in  the  Jersies  and  Pennsylvania, 


*  Bancroft,  Hist.  U.  S.t  II.,  p.  44. 


THE  PRESBYTERY  OF  PHILADELPHIA.  Itf 

where  there  is  no  act  in  her  favour,  there  are  four  times  the 
number  of  churchmen  that  there  are  in  the  Province  of  New- 
York,  and  they  are  so  most  of  them  upon  principle.  Whereas 
nine  parts  in  ten  of  ours  will  add  no  credit  to  whatever  church 
they  are  of." 

Col.  Heathcote  says  in  his  letter  February  1 1,  171 1  : 

"  Many  of  the  instruments  made  use  of  to  settle  the  church  at 
Jamaica,  in  its  infancy,  were  of  such  warm  tempers,  and,  if  report 
is  true,  so  indifferent  in  their  morals,  that,  from  the  first  begin- 
ning, I  never  expected  it  would  be  settled  with  much  peace  or 
reputation." 

McNish  became  a  tower  of  strength,  about  which  the 
Puritans  of  the  Province  of  New  York  rallied.  The  case 
of  the  Jamaica  church  became  a  matter  of  interest  to 
the  Puritans  of  New  England  and  Old  England ;  and 
they  united  their  efforts  in  its  behalf.  The  Rev.  Thomas 
Reynolds,  of  London,  writes  to  Cotton  Mather,  June  9, 
1715: 

"  I  must  now  acquaint  you  that  Mr.  McNish  has  not  been  for- 
gotten by  me,  who  have  upon  all  occasions  endeavoured,  to  solicit 
the  concern  of  the  foreign  plantations,  and  have  stirred  up  my 
brethren  to  counteract  the  designs  of  the  missionaries.  Endeav- 
ours have  been  used  and  much  time  spent  for  this  purpose.  I 
am  sorry  to  say  it  has  not  been  with  that  success  as  has  been 
wished.  I  formerly  gave  you  an  account  of  this  affair.  And  I 
must  now  with  sorrow  of  heart  tell  that  the  society  are  not  with- 
out hopes  of  gaining  bishops  to  be  sent  unto  his  majesty's  plan- 
tations. 

"  We  are  attempting  afresh  to  represent  the  case  to  the  Society. 
I  am  directed  to  write  to  you  and  acquaint  you  that  we  think  it 
would  be  of  service  to  have  some  person  or  persons  sent  over  on 
purpose  to  represent  to  the  Govt,  the  state  of  affairs  with  respect 
to  the  missionaries.  I  desire  you  will  please  acquaint  Mr.  McNish 
and  that  you  will  take  this  matter  into  your  consideration.  If 
Mr.  McNish  or  any  other  can  send  any  thing  that  may  afford 
matter  of  further  remonstrance  to  the  Society,  we  pray  he  will 
do  it  with  all  expedition,  and  with  authentic  testimonials." 
{Mather  MSS.,  Amer.  Antiquarian  Society) 


15g  AMERICAN  PRESBYTER1ANISM. 

McNish  contemplated  going  to  London  himself,  but 
the  growth  of  the  church  on  Long  Island,  and  the  in- 
terests of  Presbyterianism  in  New  York  detained  him. 
With  the  accession  of  the  House  of  Hanover  in  1714, 
persecution  of  Puritans  in  America  ceased. 

V. — THE   GROWTH   OF  THE   PRESBYTERY. 

The  Presbytery  only  gradually  learned  to  improve  its 
internal  organization,  to  exercise  discipline,  and  to  take 
episcopal  oversight  over  its  churches.  The  ministers 
constituting  it  were  of  many  lands  and  types  ;  they 
could  agree  only  in  a  loosely  organized  body.  It  was 
composed  of  ministers,  some  of  whom  were  pastors, 
some  missionaries  ;  some  entirely  devoted  to  the  work  of 
the  ministry,  and  others,  as  Francis  Makemie  and  Sam- 
uel Davis,  supporting  themselves  in  business  pursuits. 

It  seems  to  have  been  the  custom  for  a  while  that 
elders  or  lay  commissioners  from  the  churches  (we  can- 
not be  sure  in  all  cases  which  they  were),  were  admitted 
to  Presbytery  only  as  companions  of  ministers.  In  17 16 
an  elder  was  for  the  first  time  allowed  to  sit  in  the  ab- 
sence of  his  minister.*  In  17 14  it  was,  for  the  first,  or- 
dered that  sessional  records  be  kept,  to  be  revised  by 
the  Presbytery ;  but  some  of  the  churches  declined  to 
do  this,  and  persisted  in  their  course  until  the  opening 
of  the  present  century.f  Some  of  the  churches  con- 
tinued without  a  bench  of  elders  for  a  considerable  time. 
The  Presbytery  was  also  incapable  of  strong  discipline ; 


*Sept.  18,  1716,  "Mr.  Edmundson  being  present  as  a  representative  of  the 
congregation  of  Patuxent,  and  their  minister  absent,  it  was  put  to  vote,  whether 
the  said  Mr.  Edmundson  should  act  as  a  representative  notwithstanding  the  minis- 
ters absence,  and  carried  in  the  affirmative  nemine  contradicente."  {Records  of 
the  Presbyterian  Church  in  the  United  States  of  America,  Philadelphia,  1841, 
p.  42.) 

+  Records,  p.  37. 


THE  PRESBYTERY  OF  PHILADELPHIA.        159 

and  when  their  ministers  retired  to  distant  parts,  they 
were  simply  stricken  from  the  roll.* 

The  Presbytery  attracted  the  attention  of  the  Puritan 
churches  in  New  Jersey.  The  first  of  these  to  attach 
themselves  to  the  Presbytery  was  Freehold.  The  first 
ordination  of  the  Presbytery  was  at  this  place.f  The 
second  church  which  applied  to  it  was  Cohanzy.  Thomas 
Bridge,  the  first  pastor,  had  retired  to  Boston.  In  May, 
1708,  Joseph  Smith,  a  probationer  from  New  England, 
was  received  by  the  Presbytery,  and  a  committee  ap- 
pointed to  ordain  him  and  install  him  at  Cohanzy.J 

At  the  same  meeting  of  Presbytery  the  church  at 
Woodbridge  appealed  to  the  Presbytery  to  help  them 
in  their  differences  with  their  pastor,  Mr.  Wade.  Na- 
thaniel Wade  had  been  ordained  in  Connecticut.  He 
was  sent  to  Woodbridge  by  the  Connecticut  ministers, 
and  a  church  was  gathered  there  Jan.  29,  1707(8).  But 
the  people  were  displeased  with  their  pastor. 

The  Presbytery  accordingly  wrote  to  the  Connecticut 
ministers,  May  24,  1708  : 

"  We,  the  ministers  of  the  Gospel  of  the  Presbyterian  persua- 
sion in  this  province  and  those  adjacent  ....  formed  ourselves 
into  a  Presbytery,  annually  to  be  convened  for  the  furthering  and 
promoting  of  the  true  interests  of  religion  and  godliness.  In 
which  our  undertaking,  as  we  would  not  have  anything  should 
be  advanced  that  may  be  justly  disgustful  to  any  pious  soul,  but 
on  the  contrary,  so  it  is  our  universal  desire  to  walk  in  the  near- 


•"  Paulus  Van  Vleck,  a  Dutch  Reformed  minister,  was  received  into  the  Pres- 
bytery in  1710,  but  it  was  soon  learned  that  he  was  a  bigamist.  "  Drunkenness, 
swearing,  and  light  carriage  were  fastened  on  him."  There  was  a  committee  on 
his  case  until  he  ran  away  in  1715,  when  his  name  was  dropped  from  the  roll. 
He  had  been  suspended,  but  the  Presbytery  did  not  proceed  to  trial  and  excom- 
munication. 

t  See  p.  140. 

J  Joseph  Smith  was  born  at  Hadley,  Mass.,  in  1674,  graduated  from  Harvard 
in  1695,  settled  at  Brookfield,  Mass.,  as  licentiate,  and  came  from  thence  to  Co- 
hanzy through  the  influence  of  his  classmate,  Jedediah  Andrews. 


1  gQ  AMERICAN  PRESBYTERIANISM. 

est  union  and  fellowship  with  the  churches  in  those  parts  where 
you  inhabit,  not  knowing  any  difference  in  opinion  so  weighty  as 
to  inhibit  such  a  proposal,  not  doubting  of  your  cordial  assent 
thereto."     {Records,  p.  13.) 

The  result  of  the  correspondence  was  that  Wade  be- 
came a  member  of  the  Presbytery  in  17 10.  But  the  dif- 
ficulties were  not  removed.  A  considerable  number  of 
the  people  went  over  to  the  Church  of  England,  and  these 
in  171 1  requested  Mr.  Vaughan,  the  Episcopal  mission- 
ary at  Elizabethtown,  to  help  them,  and  they  placed 
a  house  at  his  disposal.  Accordingly  monthly  services 
of  the  Church  of  England  were  speedily  established,  and 
a  church  was  built  there.  Thus  the  Puritan  flock  was 
enfeebled,  and  it  remained  destitute  of  a  pastor  for  some 
years,  notwithstanding  the  joint  efforts  of  the  Presby- 
tery and  Cotton  Mather  to  give  them  an  acceptable 
pastor. 

In  1709,  Joseph  Morgan*  removed  to  Freehold  and 
settled  there.  He  was  received  into  the  Presbytery  in 
September,  1710.  The  churches  at  Elizabethtown  and 
Newark  remained  apart.  They  both  about  this  time  se- 
cured new  pastors.  Sept.  29,  1709,  Jonathan  Dickinsonf 
was  ordained  at  Elizabethtown,  and  in  the  autumn  of 
1 7 10  Nathaniel  Bowers  was  installed  pastor  at  Newark. 

The  Presbytery  in  17 10  took  under  their  care  David 
Evans,  a  Welshman,  as  a  candidate  for  the  ministry. 
After  guiding  his  education  for  several  years,  they  finally 
in  1714  ordained  him  and  installed  him  over  a  church  in 
the  Welsh  tract  near  Philadelphia.  He  was  the  first 
and  the  only  student  for  the  ministry  under  the  care  of 
the  Presbytery,  until  the  organization  of  the  Synod. 
This  was  the  feeble  beginning  of  all  the  theological  edu- 
cation of  the  American  Presbyterian  Church. 

*Seep.  151. 

t  He  was  born  at  Hatfield,  Mass.,  and  he  graduated  at  Yale  College  in  1706. 


THE  PRESBYTERY  OF  PHILADELPHIA.        \Ql 

In  1715,  Samuel  Pumroy,  of  Newtown,  Long  Island, 
was  received  into  the  Presbytery,  the  first  of  a  large 
number  of  Puritan  ministers  who  would  ere  long  em- 
brace the  entire  Puritan  strength  of  New  York  and  New 
Jersey  in  the  American  Presbyterian  Church.* 

VI. — THE   PRESBYTERY  AIDED   FROM   GREAT   BRITAIN. 

The  organization  of  the  Presbytery  of  Philadelphia 
enabled  the  Puritan  ministers  and  churches  of  the  Mid- 
dle colonies  to  act  in  concert,  and  to  combine  their  ener- 
gies for  the  erection  of  new  churches  and  supplying  them 
with  ministers.  But  the  Presbytery  was  too  feeble  to 
do  all  this  work  of  itself.  It  was  dependent  upon  the 
New  England  colleges  for  ministers.  But  it  soon  be- 
came evident  that  a  sufficient  supply  could  not  be  ob- 
tained from  this  source.  Therefore  it  became  the  chief 
business  of  the  Presbytery  to  secure  aid  in  ministers  and 
in  funds  from  Great  Britain,  and  to  direct  this  aid  into 
its  appropriate  channels.  The  Presbytery  of  Philadel- 
phia was  essentially  a  missionary  Presbytery.  Francis 
Makemie,  by  order  of  Presbytery,  wrote  a  letter  March 
26,  1708,  to  Alexander  Coldin,  minister  of  Oxam,  Pres- 
bytery of  Jedburgh,  Scotland,  to  signify  the  desire  of 
the  people  about  Lewistown  that  he  should  come  over 
and  be  their  minister,  f  In  1709  a  letter  was  written  to 
Sir  Edmund  Harrison,  of  London,  a  Presbyterian  layman 


*  Pumroy  was  born  at  Northampton,  Mass.,  Sept.  16,  1687,  graduated  at  Yale 
College  in  1705 ;  was  ordained  at  Northampton  Nov.  30,  1709,  and  settled  at 
Nev/town. 

t  Alexander  Coldin  was  minister  at  Ennircorthy,  in  the  South  of  Ireland,  of 
Dublin  Presbytery.  He  was  reported  to  the  General  Assembly  of  Scotland  as 
one  of  those  obliged  to  leave  Ireland  in  March,  16S9.  He  was  a  graduate  of  the 
University  of  Edinburgh  in  1675.  He  was  admitted  to  the  Presbytery  of  Jed- 
burgh August  7,  1690,  was  transferred  to  Dunse  in  1693,  and  from  Dunse  to 
Oxam  in  1700,  where  he  remained  until  his  death  in  1738.  (Hugh  Scott,  Fasti., 
I.,  pp.  408  and  511.) 
11 


162 


AMERICAN  PRESBYTERIANISM. 


of  well-known  benevolence  and  extensive  influence.*  It 
was  to  accompany  a  letter  of  Cotton  Mather  and  the  Bos- 
ton ministers,  who  interceded  with  the  London  ministers 
to  help  the  infant  Presbytery.  The  letter  calls  attention 
to  the  aid  given  to  Makemie  in  sending  Hampton  and 
McNish  and  supporting  them  for  two  years.  It  also 
refers  to  the  original  plan  of  sending  two  additional 
itinerants  every  two  years.  This  had  been  neglected. 
The  letter  urged  the  revival  of  the  plan  : 

"  Unto  whom  can  we  apply  ourselves  more  fitly  than  unto  our 
fathers,  who  have  been  extolled  in  the  Reformed  churches  for 
their  large  bounty  and  benevolence  in  their  necessities  ?  We 
doubt  not,  but  if  the  sum  of  about  200  pounds  per  annum,  were 
raised  for  the  encouragement  of  ministers  in  these  parts,  it  would 
enable  ministers  and  people  to  erect  eight  congregations,  and 
ourselves  put  in  better  circumstances  than  hitherto  we  have 
been.  We  are  at  present  seven  ministers,  most  of  whose  outward 
affairs  are  so  straitened  as  to  crave  relief,  unto  which  if  two  or 
three  more  were  added,  it  would  greatly  strengthen  our  interest, 
which  does  miserably  suffer,  as  things  at  present  are  among  us. 
Sir,  if  we  shall  be  supplied  with  ministers  from  you,  which  we 
earnestly  desire  ;  with  your  benevolence  to  the  value  abovesaid, 
you  may  rest  assured  of  our  fidelity  and  Christian  care  in  distrib- 
uting it  to  the  best  ends  and  purposes  we  can,  so  as  we  hope  we 
shall  be  able  to  give  a  just  and  fair  account  of  every  part  of  it  to 
yourself  and  others  by  our  letters  to  you.  It  is  well  known  what 
advantages  the  missionaries  from  England  have  of  us,  from  the 
settled  fund  of  their  Church,  which  not  only  liberally  supports 
them  here,  but  encourages  so  many  insolences  both  against  our 
persons  and  interests,  which  sorrowfully  looking  on  we  cannot 
but  lament  and  crave  your  remedy."     {Records,  p.  16.) 

Indeed  the  London  ministers  had  not  forgotten  the 
plan.  Their  attention  had  been  called  to  another  colony, 
that  of  South  Carolina,  where  Puritanism  was  in  sharp 


*  He  was  one  of  the  managers  of  the  Presbyterian  Fund  from  1694-97  ;  and 
was  also  a  member  of  the  Society  for  the  Propagation  of  the  Gospel  in  New 
England.     See  p.  154. 


THE  PRESBYTERY  OF  PHILADELPHIA.        163 

conflict  with  Episcopacy.  Archibald  Stobo,  the  Scots- 
man, continued  to  be  pastor  of  the  Presbyterian  church 
in  Charleston  until  1707*  There  was  but  one  other 
Presbyterian  minister  in  the  colony  at  that  date,  Joseph 
Lord,  of  Dorchester.f  Stobo  was  a  very  zealous  Scots- 
man, and  in  1706  pressed  his  people  to  sign  a  covenant, 
which  made  him  somewhat  unpopular.  The  Presbyte- 
rian ministers  of  London  were  appealed  to  for  more 
ministers  for  South  Carolina.  William  Pollock  and 
William  Livingston  came  to  London  and  received  aid 
from  the  Presbyterian  Fund,  and  went  to  Carolina  in 
17064  When  Livingston  arrived  he  became  pastor  of 
the  church  at  Charleston,  and  Stobo  removed  to  Will- 
town,  in  Carleton  county.  The  Presbyterian  force  was 
thus  increased  to  four:  three  Scotsmen  and  one  New 
England  man.  The  chief  places  of  Presbyterianism  at 
this  time  were  Charleston  and  James  Island.  In  1708 
one-half  of  the  total  population  of  Charleston  (150  out 
of  300  adults  other  than  Indian  and  negro)  were  Presby- 
terian, and  nearly  all  of  the  fifty  families  of  James  Island 
also  ;  and  yet  the  Church  of  England  claimed  to  be  the 
established  Church,  and  was  sustained  by  parish  rates 
assessed  upon  the  entire  population.§     In   1710  there 

*  See  p.  129.  t  See  p.  128. 

X  William  Pollock  graduated  at  the  University  of  Edinburgh  June  24,  1699, 
and  William  Livingston,  April  29,  1701.  The  MS.  Minutes  of  the  Presbyterian 
Fund  of  London  record,  April  9,  1706,  that  Mr.  Reynolds  proposed  a  present 
supply  for  Mr.  Livingston  and  Mr.  Pollock,  who  have  gone  to  Carolina  to  settle 
there.     It  was  proposed  to  give  them  ^5  each. 

§  Considerable  light  is  thrown  upon  the  situation  in  South  Carolina  by  some 
letters  of  the  missionaries  of  the  S.  P.  G.  given  in  the  Appendix  XIX.  But  we 
may  call  attention  here  to  a  letter  of  Cotton  Mather  to  Principal  Sterling  in  1715. 
He  says  :  "The  considerable  colony  of  Carolina  as  I  am  informed  by  three  wor- 
thy Scottish  ministers  refugees  from  thence  now  sojourning  in  my  next  neigh- 
bourhood, was  in  a  fair  way  to  be  a  religious  country  under  the  influence  of  Pres- 
byterian ministers,  who  were  the  salt  of  these  places.  But  the  missionaries  of 
the  church  of  England  no  sooner  arrived  there,  than  a  torrent  of  wickedness 
broke  in  on  them  and  carried  all  before  it."    To  this  Mather  attributes  the  dev- 


164  AMERICAN  PRESBYTERIANISM. 

were  five  British  Presbyterian  ministers,*  Mr.  Taylor 
having  arrived  from  New  England  for  the  church  at 
Charleston. 

The  appeal  of  the  Presbytery  of  Philadelphia,  through 
Sir  Edmund  Harrison,  was  not  successful  at  this  time. 
It  was  not  easy  to  secure  ministers  for  the  colonies.  The 
Presbytery  was,  however,  strengthened  in  1710  by  the 
arrival  of  two  able  men,  John  Henry  from  the  Presby- 
tery of  Dublin,  and  James  Anderson  from  the  Synod  of 
Glasgow.-)* 

These  came  probably  in  response  to  private  appeals. 
They  brought  with  them  the  sympathy  of  influential 
men  in  Ireland  and  Scotland.  Mr.  Henry  became  the 
successor  of  Makemie  at  Rehoboth,  and  the  heir  of  his 
influence  in  Ireland.  Mr.  Anderson  succeeded  John  Wil- 
son at  Newcastle.;): 

Mr.  Henry  received  a  letter  soon  after  his  arrival, 
dated  Nov.,  1709,  from  the  Rev.  Alexander  Sinclair,  min- 
ister of  the  Plunket  street  church,  Dublin,  desiring  cor- 
respondence and  an  account  of  ecclesiastical  affairs,  and 
giving  assurances  of  financial  help.§ 


astating  Indian  war  and  the  large  number  of  refugees  of  ministers  and  people. 
But  the  Scottish  ministers  soon  after  returned  to  their  flocks. 

*  Letter  from  South  Carolina  June  i,  1710.  (See  Hodge,  Constitutional 
History,  I.,  73.) 

+  John  Henry  is  probably  the  one  who  graduated  at  the  University  of  Edin- 
burgh February  24, 1703  ;  and  James  Anderson  one  of  the  two  registered  at  the 
University  of  Glasgow  March  18,  1700,  one  of  the  3d  class,  the  other  of  the 
4th  class. 

%  See  Appendix  XX.  for  several  important  letters  of  Anderson. 

§  Alexander  Sinclair  was  an  influential  man  at  this  time.  We  have  met  him  as 
taking  an  active  part  in  the  establishment  of  the  General  Fund.  (Appendix  XV.) 
He  was  born  at  Belfast  in  or  about  1658,  educated  at  Belfast,  licensed  by  the 
meeting  of  Antrim  about  1680,  and  came  to  Dublin  as  private  chaplain.  He  was 
sent  to  Waterford,  in  the  South  of  Ireland,  as  a  supply.  He  was  persecuted  by 
the  authorities,  but  appealed  to  Lord  Clarendon,  and  was  protected.  The  con- 
gregation was  organized,  and  he  was  ordained  by  some  of  the  neighboring  min- 
isters in  1686-7.     During  the  revolution  he  fled  to  Bristol,   England.     He  be- 


THE  PRESBYTERY  OF  PHILADELPHIA.        165 

It  is  probable  that  it  was  in  the  mind  of  Sinclair  to 
aid  the  American  Presbytery  from  the  resources  of  the 
General  Fund  about  to  be  established,*  or  at  least  from 
the  fountains  of  benevolence  which  originated  that  fund 
and  other  deeds  of  kindness  and  help  to  struggling  min- 
isters and  churches. 

Mr.  Henry  was  directed  by  the  Presbytery  of  Phila- 
delphia to  reply  as  follows : 

"  The  Presbytery  met  at  Philadelphia,  to  the  reverend  Pres- 
bytery of  Dublin  wisheth  grace,  mercy,  and  peace  (the  bond  of 
fellowship),  and  prosperity  in  the  Gospel  of  the  Lord  Jesus. 
....  Our  late  Rev.  Brother,  Mr.  Francis  McKemie,  prevailed 
with  the  ministers  of  London  to  undertake  the  support  of  two 
itinerants  for  the  space  of  two  years,  and  after  that  time  to  send 
two  more  upon  the  same  condition,  allowing  the  former  after 
that  time  to  settle,  which,  if  accomplished,  had  proved  of  more 
than  credible  advantage  to  these  parts,  considering  how  far 
scattered  most  of  the  inhabitants  be.  But  alas,  they  drew  back 
their  hand,  and  we  have  reason  to  lament  their  deficiency.  Had 
our  friends  at  home  been  equally  watchful  and  diligent  as  the 
Episcopal  Society  at  London,  our  interest  in  most  foreign  planta- 
tions probably  might  have  carried  the  balance.  In  all  Virginia 
there  is  but  one  small  congregation,  at  Elizabeth  River,  and 
some  few  families  favoring  our  way  in  Rappahanock  and  York.  In 
Maryland  only  four,  in  Pennsylvania  five,  and  in  the  Jerseys  two, 
which  bounds  with  some  places  in  New  York,  make  up  all  the 
bounds  we  have  any  members  from,  and  at  present  some  of  these 

be  vacant That  then,  Reverend  and  dear  Brethren,  which 

at  present  we  would  humbly,  for  the  sake  of  Christ's  interest, 
make  the  subject  of  our  address  unto  you  is,  that  of  your  zeal- 
ous Christian  and  religious  charity  to  the  mystical  body  of  the 


came  pastor  at  Plunket  street  in  1692,  and  remained  until  his  death  in  1723. 
He  was  moderator  of  the  Synod  of  Ulster  in  1704.  (See  Boyse,  Works,  II., 
p.  148,  London,  1728 ;  and  especially  James  Armstrong,  Sermon  and  charge 
at  the  ordination  of  James  Martineau  to  the  co-pastoral  office  over  the  con- 
gregation of  Eustace  Street,  Dublin,  with  an  Appendix  containing  a  summary 
history  of  the  Presbyterian  churches  in  the  city  of  Dublin  ;  Dublin,  1829, 
pp.  91  seq.) 

*  See  Appendix  XV. 


1(3(3  AMERICAN  PRESBYTERIANISM. 

blessed  Jesus,  you  would  raise  one  sixty  pound  to  support  an 
able  well-approved  of  young  man  from  yourselves  as  an  itinerant 
in  these  parts,  among  the  dispersed  children  of  God  for  a  year, 
after  which  time  we  doubt  not  but  he  may  be  settled  comfort- 
ably. This  we  have  used  our  interest  in  London  for,  in  the  hands 
of  Rev.  Mr.  Calamy,  which  we  expect,  according  to  promise  from 
the  Rev.  Mr.  Sinclare,  you  will  use  yours  also  to  forward."  (Rec- 
ords, p.  20.) 

f  The  recognition  of  such  a  body  of  ministers  as  the 
Presbytery  of  Dublin,  as  a  Presbytery,  shows  that  the 
Presbytery  of  Philadelphia  was  not  composed  of  strict 
Presbyterians.  Their  notions  of  church  government 
were  such  as  recognized  mixed  bodies  as  Presbyteries. 
This  confirms  what  we  have  already  noted,  that  they 
were  very  much  such  a  body  themselves.  They  were 
now  anxious  to  secure  aid  from  the  mild  Presbyterians 
of  Dublin,  as  they  had  already  received  it  from  the  broad 
and  tolerant  Presbyterians  of  London,  and  welcomed  it 
from  Cotton  Mather  and  the  Boston  divines,  Davenport 
and  the  Connecticut  ministers. 

Indeed  the  relations  between  the  Presbytery  of  Dub- 
lin and  the  Synod  of  Ulster,  at  this  time,  were  most  in- 
timate. There  was  constant  correspondence  and  co- 
operation without  organic  union.  Mr.  Sinclair  claimed 
to  be  a  member  of  the  Synod  of  Ulster,  without  being 
attached  to  any  of  its  Presbyteries,  and  at  the  same  time 
a  member  of  the  Presbytery  of  Dublin.* 

*  At  this  time  Alexander  Sinclair  was  in  conflict  with  the  Synod  of  Ulster. 
He  claimed  to  belong  to  the  Synod,  and  not  to  any  of  its  Presbyteries.  He  had 
been  assigned  to  the  Presbytery  of  Belfast  without  his  consent.  He  maintained 
the  identity  of  elders  and  deacons,  and  was  censured  for  this  by  the  Presbytery 
of  Belfast  in  1709.  He  appealed  to  the  General  Synod  in  1710,  but  did  not  re- 
ceive their  support.  However,  the  matter  was  not  carried  further  with  regard 
to  elders  and  deacons  ;  but  his  relation  to  the  Synod  and  the  Presbytery  of 
Dublin  was  the  source  of  difficulty  for  some  time.  The  Synod  declined  to  re- 
lieve him  and  the  Plunket  street  church  of  their  responsibility  to  the  Presbytery 
of  Belfast.  But  Sinclair  and  his  church  declined  to  recognize  any  other  Presby- 
terial  authority  than  that  of  the  Presbytery  of  Dublin.     In  1711  the  Synod  of 


THE  PRESBYTERY  OF  PHILADELPHIA.  Iff 

This  appeal  to  the  Presbytery  of  Dublin  cannot  be 
directly  traced  to  immediate  results.  The  records  are 
unfortunately  lost.  But  it  is  evident  from  the  minutes 
of  the  Synod  of  Ulster  that  efforts  were  made  to  send 
missionaries  to  the  Presbytery  of  Philadelphia.* 

At  the  same  time  a  letter  was  addressed  to  the  Synod 
of  Glasgow  by  the  hands  of  John  Wilson  and  James 


Ulster  proposed  to  erect  a  new  Presbytery  of  Tara  Hill  as  a  compromise,  but  it 
was  not  accepted.  The  matter  was  still  unadjusted  in  1714,  when  Mr.  Boyse 
wrote  to  the  Synod  that  "the  Plunket  street  congregation  are  generally  satis- 
fied to  be  subject  to  the  Dublin  Presbytery,  as  also  to  be  subject  to  the  General 
Synod."  The  Synod  of  Ulster  and  the  Presbytery  of  Dublin  combined  in  the 
installation  of  ministers  over  these  mixed  churches.  (See  MS.  Minutes  of 
Synod  of  Ulster,  1 710- 1 714. ) 

*  Minutes  of  Synod,  June,  1712,  12th  Session,  contain  the  following  record  : 
"  Tis  overtured  that  some  fit  person  be  thought  of  to  go  to  Pennsylvania.  This 
Com.  names  Mr.  Holmes  the  probationer  as  a  fit  person  if  he  can  be  prevailed 
with  to  go  ;  and  for  an  advancing  the  sum  of  20  pound  for  defraying  his  ex- 
penses ;  that  the  moderator  of  this  Synod  with  Mr.  Abernethy  and  Mr.  Gowan  be 
desired  to  use  the  utmost  of  their  interest  and  endeavours  with  the  recommenda- 
tion of  this  Synod  to  persons  of  a  publick  and  generous  spirit  for  procuring  con- 
tributions towards  the  same."  June,  1713,  Sess.  III.:  "Mr.  Robert  Holmes 
Probationer  chosen  by  last  Synod  to  go  to  Philadelphia  (upon  application  made 
to  us  for  that  purpose)  is  dead,  and  Mr.  Kirkpatrick  reports  that  for  that  reason 
and  some  accounts  he  had  from  Dublin  that  the  members  of  the  Presbytery  of 
Philadelphia  were  supplied  with  some  other  ministers  since  the  said  application 
made  to  us,  and  our  former  appointment  that  some  brethren  should  use  diligence 
to  get  up  the  20  pounds  recommended  to  be  raised  for  that  particular  service 
made  noe  progress  in  it,  for  which  reasons  the  said  brethren  were  excused."  The 
explanation  of  this  cessation  of  effort  on  the  part  of  the  Synod  of  Ulster  is  that 
the  Dublin  ministers  reported  the  sending  out  of  Robert  Lawson  and  Daniel 
McGill  by  the  London  ministers  (see  p.  170)  and  also  the  efforts  made  in  the 
Synod  of  Glasgow  (see  p.  169)  resulting  in  the  sending  of  Robert  Witherspoon. 
It  is  also  probable  that  Thomas  Bratton,  who  arrived  in  Maryland  in  the  autumn 
of  1711,  was  sent  out  by  the  Dublin  ministers.  We  find  a  Thomas  Bratten  en- 
tered as  a  student  of  the  University  of  Glasgow  in  the  3d  class,  March  3,  1701,  as 
Scoto-Hibernus.  He  sent  to  the  Presbytery  of  Philadelphia  a  "certificate  of  his 
legal  admission  to  the  ministry,"  and  was  called  to  Manokin  and  Wicomico,  but  he 
died  Oct.,  1712,  before  he  could  settle.  In  1715  Robert  Orr  came  from  Ireland 
and  preached  to  the  congregation  at  Maidenhead  and  Hopewell,  N.  J.,  and  he 
was  ordained  Oct.  20,  1715.  A  Robert  Orr,  Scoto-Hibernus,  is  entered  at  the 
University  of  Glasgow,  Feb.  25,  1703.  The  General  Synod  of  Ulster  in  1712  de- 
clined by  a  large  majority  to  employ  one  Robert  Orr  within  their  limits,  but  with- 
out reasons.     This  is  probably  the  same  man. 


168  AMERICAN  PRESBYTERIANISM. 

Anderson.  This  was  also  in  response  to  an  inquiry  of 
the  Rev.  James  Brown  of  Glasgow,  probably  addressed 
to  Anderson.  James  Brown  was  now  a  Glasgow  pastor. 
He  had  been  a  minister  in  New  England,  and  was  a 
friend  and  correspondent  of  Cotton  Mather.  He  natu- 
rally took  a  great  interest  in  the  infant  Presbytery:,* 

"  The  number  of  our  ministers  from  the  respective  provinces 
is  ten  in  all,  three  from  Maryland,  five  from  Pennsylvania,  and 
two  from  New  Jersey.  And  we  are  in  great  expectation  that 
some  other  places  may  be  encouraged  to  join  us  hereafter.  We 
have  thought  good  further  to  represent  to  the  Rev.  Synod,  the 
desolate  condition  of  sundry  vacant  places  who  have  applied  to 
us  for  a  supply  of  ministers,  who  express  their  Christian  desire 
of  enjoying  the  public  administration  of  the  gospel  purely,  but  to 
their  and  our  grief  they  are  not  in  a  capacity  to  provide  a  com- 
petent maintenance  for  the  support  of  ministers  without  being 
beholden  to  the  Christian  assistance  of  others,  at  least  for  some 
time.  We  are  sorry  in  our  present  circumstances  we  can  neither 
answer  their  request  by  supplying  them  with  ministers,  nor  con- 
tributing toward  their  outward  support,  some  of  ourselves  being 
considerably  straitened.  May  it  therefore  please  the  pious  and 
Rev.  Synod,  in  compassion  to  the  desolate  souls  in  America,  per- 
ishing for  want  of  vision,  to  send  over  one  or  more  ministers, 
and  to  support  them  for  longer  or  shorter  time.  We  further 
represent  that  according  to  the  best  of  our  judgment,  forty 
pounds  sterling  annually  paid  in  Scotland,  to  be  transmitted  in 
goods,  will  be  a  competency  for  the  support  of  each  minister  you 
send,  provided  that  of  your  pious  and  Christian  benevolence  you 
suitably  fit  them  out.  And  after  they  have  here  labored  in  the 
Lord's  vineyard  a  year  or  two,  we  are  in  good  hopes  that  they  will 
find  such  comfortable  encouragement  as  may  induce  them  to  set- 
tle among  us,  without  giving  you  further  trouble  for  their  sup- 
port."    {Records,  pp.  20,  21.) 

This  letter  was  presented  to  the  Synod  of  Glasgow  by 
James  Brown,  April  3,  171 1,  and  produced  a  powerful 
effect.     April  5th  it  was  resolved  that  the  Commissioners 


*  See  p.  130. 


THE  PRESBYTERY  OF  PHILADELPHIA.        1£9 

of  the  Synod  carry  the  matter  to  the  General  Assembly, 
"  it  being  a  matter  that  concerns  the  whole  Church."  But 
the  Assembly's  Committee  on  Overtures  decided  that  it 
was  not  wise  at  that  juncture  to  bring  it  before  the  As- 
sembly. Accordingly,  Oct.  2d,  the  Synod  reconsidered 
the. matter,  and  referred  to  the  several  Presbyteries  to 
see  what  they  were  willing  to  contribute  "  in  making  up 
a  fund  in  order  to  sending  of  one  or  more  ministers  to 
those  parts."  The  next  day  the  several  Presbyteries  re- 
ported contributions  amounting  to  £538  scots,  and  a 
treasurer,  Mr.  Gray,  was  appointed  to  receive  these  and 
further  contributions.  April  1,  1712,  the  Presbytery  of 
Glasgow  reported  that  they  had  "pitched  upon  one 
Robert  Donaldson  preacher  of  the  gospel  who  is  ready 
to  go  to  Pennsylvania  upon  the  first  occasion,"  and  the 
treasurer  was  directed  to  pay  him  £40.  But  for  some  un- 
known reason  he  failed  to  go.  In  the  next  year,  April 
7,  1 71 3,  the  Presbytery  of  Glasgow  reported  that  "they 
had  sent  Robert  Witherspoon  to  Pennsylvania  to  labour 
in  the  work  of  the  gospel  in  those  parts,  and  they  gave 
him  £40  sterling  to  fitt  him  out  conformable  to  the 
Synod's  order."  *  Robert  Witherspoon  was  received  by 
the  Presbytery  of  Philadelphia,  and  after  examination  by 
a  committee,  was  ordained  and  installed  as  pastor  at 
Apoquinimy,  May,  17 14. 

At  the  same  time  with  these  letters  the  moderator, 
George  McNish,  by  order  of  the  Presbytery,  wrote  a  let- 
ter to  Dr.  Tong,f  one  of  the  most  influential  ministers 


*  See  MS.  Minutes  of  Synod  of  Glasgow.  Robert  Witherspoon  is  entered  as 
a  student  of  the  University  of  Glasgow,  March  i,  1697,  and  in  the  Faculty  of 
Theology,  Oct.  18,  1700. 

f  Dr.  Tong  (spelled  Tongue  in  the  Records  of  the  Presbytery)  was  pastor  of 
the  Presbyterian  church  of  Salter's  Hall.  "He  was  a  minister  of  considerable 
qualifications  and  ministerial  abilities.  He  was  greatly  useful  in  his  day,  and 
preserved  a  large  congregation,  which  was  the  richest  in  London.  For  many 
years  their  contributions  for  country  ministers  exceeded  any  other,  and  is  very 


170  AMERICAN  PRESBYTERIANISM. 

of  London.  The  letter  has  been  lost.  It  was  doubtless 
to  the  same  effect  as  the  others  :  an  appeal  for  men  and 
for  money.  There  seems  to  have  been  a  well-devised 
plan  to  have  the  Presbyterians  of  London,  Dublin,  and 
Glasgow  support  each  an  itinerant.  The  appeal  to  Lon- 
don met  with  great  success.  No  less  than  four  ministers 
were  sent  forth  from  thence  in  response,  two  by  the 
Presbyterians  and  two  by  the  Congregationalists. 

Robert  Lawson*  and  Daniel  McGillf  came  over  from 
London,  171 2,  with  a  letter  from  Thomas  Reynolds,:): 
pledging  thirty  pounds  for  the  year.  A  letter  of  thanks 
was  returned  by  the  Presbytery,  asking  him  to  continue 
his  favors.  One-third  of  the  thirty  pounds  went  to  the 
church  at  Philadelphia,  one-third  to  the  church  at  New- 
castle, and  one-third  to  Robert  Lawson. 


large,  if  not  the  largest  still.  Mr.  Tongue  had  a  large  share  in  their  esteem,  and 
for  many  years  obtained  from  them  considerable  gifts  for  poor  ministers  and 
congregations,  as  well  as  private  Christians  in  distress."  {Extracts  from  the 
History  of  Protestant  Dissenting  Congregations,  1772,  MSS.  III.,  Dr.  Williams' 
Library,  London.) 

*  Robert  Lawson  graduated  from  the  University  of  Edinburgh  July  3,  1693  ; 
was  called  to  the  Torthorwald  church  of  the  Presbytery  of  Dumfries,  Scotland, 
and  ordained  April  28,  1696 ;  demitted  August  14,  1701  (Scott,  Fasti.  Eccl.  Scot., 
II.,  602),  and  went  to  London.  November  3,  1712,  the  Presbyterian  Fund  of 
London  gave  him  an  allowance  of  ^5.  April  5,  1714,  they  agreed  that  "£8 
be  allowed  to  Mr.  Robert  Lawson  gone  abroad  to  America  at  the  desire  of  the 
Board,  for  the  support  of  his  family  here,  to  be  paid  to  Mr.  Reynolds."  (See 
MS.  Minutes  0/  the  Presbyterian  Fund. ,)  He  was  received  by  the  Presbytery 
of  Philadelphia  September  15,  1712.  He  was  called  to  Monakin,  but  died  in  No- 
vember before  he  could  be  settled. 

t  Daniel  McGill  was  graduated  from  the  University  of  Edinburgh  July  7,  1694. 
He  came  over  with  Lawson,  and  was  received  by  the  Presbytery  as  an  ordained 
minister  at  the  same  time  with  Lawson.  He  seems  to  have  had  private  business 
of  some  advantage  to  him.  This  he  abandoned  and  became  pastor  at  Patuxent 
in  1714. 

X  "  Mr.  Reynolds  was  a  remarkable  pleader  for  the  cause  and  interest  of 
Christ  and  especially  for  poor  ministers  in  the  country  and  God  gave  him  in  a 
liberal  manner  the  hearts  and  purses  of  his  people  (Eastcheap  chapel),  they  mak- 
ing the  largest  collection  of  any  congregation  in  London  (Salter's  Hall  excepted) 
for  many  years."  (History  0/ Protestant  Dissenting  Congregations  in  London, 
MSS.  III.,  Dr.  Williams'  Library,  London.) 


THE  PRESBYTERY  OF  PHILADELPHIA.        lYl 

Howell  Powell*  and  Malachi  Jones |  came  from  Lon- 
don to  organize  Congregational  churches  in  Pennsylvania. 
They  were  Welsh  Congregationalists,  and  doubtless  were 
sent  over  by  the  Congregational  Fund  of  London  in  the 
interests  of  Congregationalism  in  the  Middle  colonies. 
They  both  soon  abandoned  the  effort  to  organize  Con- 
gregationalism as  distinct  from  Presbyterianism  in  Penn- 
sylvania and  Maryland  ;  and  desired  admission  into  the 
American  Presbytery,  which  was  broad  and  tolerant  and 
catholic  enough  to  receive  them  and  their  people. 

The  Presbytery  of  Philadelphia  was  also  strengthened 
by  the  accession  of  George  Gillespie.  He  was  received 
as  a  probationer  from  Scotland  September  15,  1712,  and 
was  ordained  and  installed  at  White  Clay  Creek  May  28, 
I7T34     Jonn   Bradner  was  also  received  as  a  student 


*  Howell  Powell  was  settled  as  pastor  of  a  Welsh  Congregational  church  in 
South  Wales,  and  as  such  received  aid  from  the  Congregational  Fund  of  Lon- 
don. (According  to  the  MS.  Minutes  May  3,  1703,  he  received  £5,  July  3,  1704, 
£5.)  He  settled  at  Chestertown,  Maryland,  and  formed  a  Congregational  church. 
(Webster,  p.  345.)  He  offered  himself  for  admittance  to  the  Presbytery  of  Phil- 
adelphia September  16,  1713.  "  The  Presbytery  was  so  well  satisfied  with  what 
was  offered  in  his  behalf  with  respect  to  his  ordination,  &c,  that  it  was  agreed 
to  admit  him  as  a  member,  with  advice  to  him  to  procure  further  credentials  from 
some  eminent  ministers  in  England  known  to  some  of  the  members  of  the  Pres- 
bytery, within  a  year's  time,  and  that  till  then  it  shall  be  free  to  him  to  exercise 
his  ministry  in  all  its  parts  where  Providence  shall  call  him,  but  not  fully  to  settle 
as  a  fixed  minister  until  the  expiration  of  the  said  time."  {Records,  p.  33.) 
September  20,  1715,  the  Presbytery  recorded  its  satisfaction  with  his  further  cre- 
dentials, and  he  was  settled  at  Cohanzy  October  14,  1715.     {Records,  p.  38.) 

t  Malachi  Jones  was  settled  in  Herefordshire,  Wales,  where  he  was  aided  by 
the  Congregational  Fund  of  London  April  12,  1697 ;  July  17,  1700 ;  May  3,  1703 ; 
April  10,  1704.  (See  MS.  Minutes.}  He  came  to  Pennsylvania  and  organized 
a  Congregational  church  at  Abingdon,  eleven  miles  from  Philadelphia,  in  1714. 
He  and  the  church  soon  went  over  to  Presbyterianism.  He  was  cordially  re- 
ceived by  the  Presbytery  of  Philadelphia  September  8,  1714.     {Records,  p.  37.) 

X  He  is  entered  in  the  University  of  Glasgow  March  18,  1700,  in  the  fourth 
class,  and  is  registered  in  the  divinity  class  February  24,  1704.  He  was  licensed 
by  the  Presbytery  of  Glasgow,  and  came  to  New  England  in  1712  with  letters 
from  Principal  Sterling  to  Cotton  Mather.  Mather  recommended  him  to  the  dis- 
tracted congregation  at  Woodbridge,  N.  J.,  but  his  settlement  there  was  imprac- 
ticable. 


172  AMERICAN  PRESBYTERIANISM. 

from  Scotland.  He  was  taken  on  trial  and  licensed 
March,  1714,  and  ordained  May  6,  171 5,  to  Cape  May 
church. *  The  interest  in  the  American  Presbytery  con- 
tinued to  increase  in  Scotland  and  in  London.  An  inef 
fectual  effort  was  made  by  the  Synod  of  Glasgow,  in 
171 5,  to  secure  a  probationer  and  ordain  him  for  mis- 
sions to  Pennsylvania. f 

October  6,  1719,  the  Presbytery  reported  that  "  no 
probationer  had  offered  since  the  last  Synod  that  will 
goe  in  mission  to  Pa.  ;  and  that  they  have  laid  out  that 
money  on  interest  at  four  per  cent.,  that  was  to  be  given 
for  the  encouragement  of  such." 

The  London  ministers  were  more  successful  in  their 
efforts.  In  171 5,  Hugh  Conn  J  came  from  London  with 
letters  from  Thomas  Reynolds.  He  was  received  by  the 
Presbytery  as  a  probationer  September  20th,  and,  having 
been  called  by  the  people  of  Baltimore  county,  Maryland, 
he  was  ordained  October  3d.  Reynolds  sent  a  message 
by  Conn  that  he  would  continue  his  gifts,  and  the  Pres- 
bytery wrote  him  a  letter  of  thanks. 

Thus  the  churches  of  Great  Britain  rendered  effectual 
aid  to  the  first  American  Presbytery      From  Scotland 

*  He  graduated  from  the  University  of  Edinburgh  April  17,  1712. 

t  April  7,  1715,  the  Presbytery  of  Glasgow  reported  "  that  they  had  received  a 
letter  from  the  Presbytery  of  Pa.  in  America  and  that  they  had  selected  Mr.  John 
Reid  a  probationer  to  be  transported  to  these  parts.  The  Synod  appointed  the 
treasurer  to  give  out  to  the  person  who  shall  go  the  ^*i2  sterling  in  his  hands, 
and  the  Synod  recommended  it  to  the  several  Presbyteries  to  consider  what  they 
will  further  contribute.  The  Presbytery  of  Glasgow  was  directed  to  ordain  Mr. 
Reid  before  he  goe.  Oct.  2,  1716,  the  Synod  appointed  collectors  in  each  Pres- 
bytery to  collect  2  shillings  of  each  minister  for  the  work  in  Pa.  For  some  un- 
known reason  Mr.  Reid  did  not  go  and  it  does  not  appear  that  any  other  was 
sent  in  his  place.  April  8th,  1719,  Mr.  Gray  reported  £2,1  17/  sterling  in  hand 
and  the  Synod  appointed  it  to  lay  out  at  interest  until  a  probationer  could  be 
found  to  go  to  America."    There  were  funds,  but  no  men. 

X  Conn  is  entered  at  the  University  of  Glasgow  as  Scoto-Hibernus  in  the 
2d  class  March  x,  1706.  Webster  represents  that  he  was  born  in  Macgilligan,  in 
Ireland.     (In  /.  c,  p.  351.) 


THE  PRESBYTERY  OF  PHILADELPHIA.        173 

came,  through  private  sources,  Boyd,  Anderson,  Gilles- 
pie, and  Bradner;  the  Synod  of  Glasgow  sent  With- 
erspoon ;  the  London  ministers,  Lawson  and  McGill. 
These,  added  to  McNish,  the  original  member  of  the 
Presbytery  from  Scotland,  made  eight  Scottish  minis- 
ters in  all. 

From  Ireland  came  Henry  of  the  Presbytery  of 
Dublin,  and  probably  Bratton  also.  Conn  was  sent  by 
the  London  ministers.  Orr  came  probably  on  his  own 
responsibility.  These,  added  to  the  three  Irish  original 
members  of  the  Presbytery,  made  seven  Irish  ministers 
in  all.  From  Wales  came  two  Congregational  ministers, 
Powell  and  Jones,  and  one  student,  David  Evans,  trained 
by  the  Presbytery  itself,  or  three  Welshmen  in  all.  From 
New  England  came  Jos.  Smith,  Wade,  Morgan,  and 
Pumroy,  besides  the  original  members  of  the  Presby- 
tery, Andrews,  Wilson,  Taylor,  or  s_even  in  all.  This 
was  truly  a  combination  of  Presbyterianism  of  various 
types.  The  problem  before  them  was  either  to  sink 
differences  in  a  new  and  broader  American  type ;  or  con- 
j  tend  for  national  and  partisan  types  of  Presbyterianism, 
and  separate  into  hostile  organizations.  The  first  Pres- 
bytery was  happily  united  from  the  beginning  of  its  his- 
tory until  it  grew  to  such  a  size  as  to  divide  itself  into 
Presbyteries  and  assume  the  form  of  an  American  Synod. 
The  Presbyterians  of  the  original  Presbytery  were  all  of 
the  broad,  generous,  tolerant  type,  such  as  we  might  ex- 
pect.from  a  happy  union  of  English,  Scotch,  Irish,  and 
Welsh  Presbyterianism  ~*T~ 


1 


CHAPTER  V. 

THE   SYNOD   OF   PHILADELPHIA,    I717-I729. 

The  Presbytery  of  Philadelphia  continued  to  increase 
in  numbers  by  receiving  ministers  from  various  parts, 
who  supplied  the  large  number  of  churches  which  sprang 
up  rapidly  among  the  emigrants  flocking  into  the  colo- 
nies from  Europe.  The  ministers  had  increased  from 
seven  to  seventeen,  and  the  extensive  region  over  which 
they  were  scattered  justified  the  organization  of  a  Synod, 
with  subordinate  Presbyteries.  In  17 16,  the  Presbytery 
divided  itself  "  into  subordinate  meetings,  or  Presby- 
teries," three  in  number,  composed  of  ministers  whose 
names  were  indicated  in  the  resolution.  At  the  same 
time  they  resolved : 

"  In  consideration  that  only  our  brethren  Mr.  McNish  and 
Mr.  Pumry,  are  of  our  number  upon  Long  Island  at  present,  we 
earnestly  recommend  it  to  them  to  use  their  best  endeavors  with 
the  neighboring  brethren  that  are  settled  there,  which  as  yet 
join  not  with  us,  to  join  with  them  in  erecting  a  fourth  Presby- 
tery."    {Records,  p.  46.) 

Thus  the  idea  of  me  eti?ig  of  ministers  still  predominates 
over  the  idea  of  Presbyteries.  They  adhere  to  the  Irish 
model. 

I.— THE   SYNOD'S  "  FUND   FOR  PIOUS   USES." 

At  the  first  meeting  of  the  Synod  in  1717  a"  fund  for 

pious  uses"  was  founded,  and  Jedediah  Andrews  was 

appointed    treasurer.      This   was   the   basis    of    all   the 

schemes  of  missionary  enterprise  which  have  arisen  from 

U74) 


THE  SYNOD  OF  PHILADELPHIA.  1Y5 

time  to  time  in  the  American  Presbyterian  Church.  The 
Fund  received  great  encouragement  and  help  by  a  large 
contribution  from  Scotland.  This  was  due  chiefly  to  the 
earnest  efforts  of  James  Anderson. 

August  i,  1716,  James  Anderson,  of  Newcastle,  wrote 
an  urgent  appeal,  through  Principal  Sterling,  to  the,Syn- 
od  of  Glasgow,  for  a  general  Sabbath-day's  collection  for 
the  help  of  the  American  Synod.* 

This  letter  was  read  before  the  Synod  of  Glasgow 
April  5,  1717 ;  and  the  Synod  appointed  a  Sabbath-day's 
collection  for  the  third  Sabbath  of  August  of  that  year, 
which  amounted  to  £3,406  scots  2/3.  The  amount 
gradually  increased  until  17 19,  when  the  Synod  trans- 
mitted to  Anderson  £305  14/6  sterling  in  goods,  and 
£y  18/6  sterling  in  money,  by  the  ship  "  Brothers  of  White 
Haven,"  freight  free.f    The  goods  and  funds  arrived  safe- 


*  See  Appendix  XX.  for  the  letter. 

t  The  minutes  of  the  Synod  of  Glasgow  contain  the  following  records  with 
reference  to  this  noble  gift :  April  5,  1717,  a  letter  was  received  from  James 
Anderson  at  Newcastle,  Delaware,  ' '  representing  the  encouraging  progress  of  the 
gospel  in  those  parts  by  the  ministry  of  several  of  our  countrymen,"  asking  a 
Sabbath-day's  collection  in  the  Synod  of  Glasgow  to  be  sent  to  the  Presbytery 
in  Pennsylvania.  The  Synod  did  then  appoint  a  Sabbath-day's  collection  on 
the  third  Sabbath  of  August,  and  appointed  James  Clark,  minister  in  Glasgow, 
to  receive  the  funds  collected,  and  send  them  to  James  Anderson  for  the  Presby- 
tery in  Pa.,  "to  be  managed  by  them  for  encouraging  ministers  to  preach 
the  gospel  among  the  poor  of  God  in  these  parts."  October  8,  1718,  James 
Clark  reported  ^3406  scots  2/3  as  collected  in  the  several  parishes.  April  7, 
1719,  the  Synod  was  asked  whether  the  funds  should  be  transmitted  in  money 
or  goods,  and  the  latter  was  determined  upon.  (See  Appendix  XX.  for  the  letter 
of  Anderson  to  Principal  Sterling,  recommending  that  the  funds  should  be  sent 
in  goods.)  October  6,  1719,  Mr.  Clark  reported  ^245  scots  8/  additional  since 
last  report.  The  Presbytery  of  Glasgow  reported  a  letter  from  the  Synod  in 
Pa.,  signed  by  James  Anderson  and  George  McNish,  containing  full  acknowl- 
edgments to  the  Synod  for  their  concern  beyond  others  for  them  in  those  parts, 
gave  hopeful  prospects  and  directed  as  to  the  best  way  of  transmitting  the 
money  in  goods,  books,  &c.  (See  Minutes  of  the  Synod  of  Philadelphia  in 
Records,  p.  54.)  The  Presbytery  informed  the  Synod  that  with  the  advice  of 
intelligent  merchants  in  Glasgow  they  had  turned  the  money  collected  into 
goods.  The  Synod  appointed  James  Clark,  John  Hamilton,  and  Robert  Miller 
to  draw  up  a  letter  to  that  Synod  in  answer  to  theirs.     April  5,  1720,  the  Pres- 


276  AMERICAN  PRESBYTERIANISM. 

ly  in  the  winter  of  1719-20.  The  Synod  of  Philadelphia, 
September  17,  1719,  appointed  a  "  Committee  to  consider 
of  the  fund";  and  they  recommended  that  "  a  tenth  part 
of  the  neat  produce  of  the  Glasgow  collection  be  given 
to  the  Presbyterian  congregation  of  New  York  toward 
the  support  of  the  gospel  among  them,"  and  a  com- 
mittee was  appointed  to  receive  the  goods,  dispose  of 
them,  and  put  the  funds  out  at  interest.  At  the  same 
time  an  annual  collection  was  ordered  "  in  every  particular 
congregation,  for  pious  uses,"  to  be  sent  to  the  Commit- 
tee on  the  Fund.  Thus  the  Glasgow  collection  was  a 
stimulus  to  an  annual  collection  in  the  Synod  of  Phila 
delphia.  Sept.  28,  1720,  the  Synod  appointed  Mr. 
McGill  and  Mr.  Young  to  "  write  a  letter  to  the  Synod 
of  Glasgow  and  Ayr,  and  another  to  Mr.  Sterling,  Prin- 
cipal of  the  College  of  Glasgow,  in  answer  to  theirs, 
representing  the  hearty  thanks  of  this  Synod  for  their 
kindness  to  the  interests  of  religion  in  these  wilderness 
parts." 

II. — THE   PURITANS   OF  NEW  YORK  AND  NEW  JERSEY 
UNITE   WITH   THE   SYNOD. 

It  now  became  convenient  for  the  Puritan  ministers 
of  Eastern  New  Jersey  and  New  York  to  unite  with  the 
Synod.  Jonathan  Dickinson,*  of  Elizabethtown,  and 
John    Pierson,f    of    Woodbridge,    appear    at   the    first 

bytery  of  Glasgow  reported  that  the  money  had  been  turned  into  goods,  under 
the  advice  of  merchants,  and  sent  with  the  Synod's  letter.  ' '  The  merchants 
were  at  great  pains  and  have  done  great  service  in  the  matter,  and  were  so  gen- 
erous as  to  transmit  the  goods  free  of  freight."  The  accounts  were  :  ^305  ster- 
ling 14/6  in  goods,  £7  18/6  in  a  bill  to  Mr.  Anderson,  and  1/10  balance,  a  total 
of  £313  14/10.  The  ship  in  which  the  goods  were  sent  was  the  "  Brothers  of 
White  Haven."  Thanks  were  given  to  John  Stark,  merchant  in  Glasgow,  "for 
his  great  pains  in  purchasing  the  goods  that  were  sent  to  Pa.,"  and  to  "  William 
Anderson  and  George  Houston,  merchants,  for  their  giving  the  goods  freight 
free." 

*  See  p.  160. 

t  John  Pierson  was  the  son  of  Abraham  Pierson,  rector  of  Yale  College.     He 


THE  SYNOD  OF  PHILADELPHIA.  Iff 

meeting  of  the  Synod  in  17 17.  Jonathan  Dickinson  be- 
came the  great  representative  American  Presbyterian  of 
the  Colonial  Period,  the  symbol  of  all  that  was  noble 
and  generous  in  the  Presbyterian  Church.  At  this  time 
the  church  at  Newark  was  without  a  pastor.  In  17 18, 
Joseph  Webb  was  called  as  supply,  and  on  October  22, 
1719,  he  was  ordained  by  the  neighboring  ministers,  and 
united  with  the  Presbytery  of  Philadelphia.* 

George  McNish,  of  Jamaica,  and  Samuel  Pomeroy,  of 
Newtown,  carried  out  the  instructions  of  the  Synod  of 
Philadelphia  and  united  with  George  Phillips,  f  of  Setau- 
ket,  in  constituting  the  Presbytery  of  Long  Island. 

The  congregation  of  Southampton  applied  to  the 
Presbytery  of  Philadelphia,  September,  1 716,  for  the  serv- 
ices of  Samuel  Gelston,  one  of  its  licentiates,  and  they 
promised  to  subject  themselves  to  the  Presbytery,  in  the 
Lord.  Accordingly  Gelston  J  was  ordained  and  installed 
as  pastor  of  this  congregation  in  1717.  The  venerable 
pastor  of  Southampton,  Joseph  Whiting,§  had  died  in 
the  previous  year.  The  other  Puritan  churches  on 
Long  Island  at  this  time  were  Southold,  where  the  aged 
pastor,  Joshua  HobartJ  died  in  1717 ;  Easthampton, 
where  Nathaniel   Hunting  1"  was  pastor;  Huntington, 


was  born  in  1689,  graduated  from  Yale  College  in  1711,  and  was  ordained  at 
Woodbridge,  April  29,  1717. 

*  Joseph  Webb  was  son  of  Joseph  Webb,  pastor  of  Fairfield,  Conn.,  and  gradu- 
ate of  Yale  College  in  1715.     (Stearns,  in  /.  r.,  p.  121.) 

t  George  Phillips  was  born  in  1664  ;  son  of  Samuel  Phillips,  pastor  of  Rox- 
bury,  Mass.  He  graduated  from  Harvard  in  1686,  and  preached  at  Jamaica, 
from  1693-1696.  He  settled  at  Setauket  in  1697,  but  was  not  ordained  until  1702. 
(N.  S.  Prime,  History  of  Long  Island,  N.  Y.,  1845,  p.  224.) 

%  Samuel  Gelston  was  born  in  Ireland  in  1692.  He  is  entered  at  the  University 
of  Glasgow  March  1, 1706,  as  Scoto-Hibernus  ;  and  in  the  theological  class  Feb. 
15,  1710.  He  went  to  New  England  as  a  probationer  in  1715,  and  in  the  autumn 
of  the  same  year  was  received  by  the  Presbytery  of  Philadelphia. 

§  See  p.  106.  \  See  p.  105. 

H  He  graduated  at  Harvard  in  1693,  and  was  installed  September,  1696. 

12 


178  AMERICAN  PRESBYTERIANISM. 

where  Eliphalet  Jones*  served;  and  Bridgehampton, 
where  Ebenezer  Whitef  was  settled.  We  do  not  know 
why  these  churches  did  not  join  the  Presbytery  at  this 
time.  Bridgehampton  was  a  daughter  of  Southampton  ; 
and  the  town  of  Southampton,  May  I,  171 2,  voted 
twenty  acres  of  land  "  for  a  parsonage  for  a  Presbyterian 
minister."^:  Ebenezer  White  united  with  others  in  con- 
stituting the  Presbytery  of  Suffolk  in  1747.  The  reason 
for  remaining  apart  at  this  time  was  probably  the  incon- 
venience of  attendance  upon  the  meetings  of  Presbytery. 
Dec.  4,  1 7 17,  the  Presbytery  of  Long  Island  ordained 
and  installed  Joseph  Lamb§  over  the  church  at  Matti- 
tuck,  increasing  their  number  to  five.  In  the  meanwhile 
the  Puritans  of  New  York  City  were  stimulated  to  re- 
newed efforts  ;  and  they  earnestly  sought  to  organize, 
call  a  minister,  and  erect  a  church  building. 

The  following  account  of  the  origin  of  the  church  is 
taken  from  the  Records  of  the  Church  of  Scotland  : 

"  Dr.  John  Nicoll,  Patrick  McKnight,  Gilbert  Livingston,  a 
grandson  of  Mr.  John  Livingston,  (a  minister  of  Rotterdam 
whose  memory  is  deservedly  had  in  great  veneration  by  the 
Church  of  Scotland)  and  Thomas  Smith  with  a  few  others  in  or 
about  the  year  17 17  first  entered  upon  the  design  of  settling  a 
congregation  according  to  the  method  of  Presbyterian  churches." 
(Memorial  from  New  York  in  the  Minutes  of  the  General  Assem- 
bly of  the  Church  of  Scotland,  May  30,  1766.)  "  They  did  apply 
to  neighbouring  ministers  of  the  same  persuasion  to  preach  to 
them  by  turns  in  a  house  they  had  hired  for  that  purpose,  to 
whom  they  gave  encouragement  according  to  their  ability.  But 
this  method  being  attended  with  many  inconveniencies  partly  to 
the  ministers,  (some  of  whom  lived  above  a  hundred  miles  dis- 


*Seep.  105. 

•f- He  was  born  in  1672,  graduated  at  Harvard  in  1692,  was  ordained  Oct., 
1695,  at  Bridgehampton. 

\  Southampton  Town  Records,  Liber  A,  Book  No.  2,  p.  75.  This  and  other 
extracts  we  owe  to  the  kindness  of  Rev.  Epher  Whitaker,  of  Southold,  L.  I. 

§  He  graduated  from  Yale  College  in  171 7. 


THE  SYNOD  OF  PHILADELPHIA.  179 

tance)  and  partly  to  the  congregation  who  were  not  always  sup- 
plyed  on  the  Lords  day  with  publick  ordinances,  and  wanted  the 
assistance  of  a  Gospel  minister,  almost  wholly,  for  the  discharge 
of  the  other  parts  of  the  instruction  ;  they  found  it  necessary  to 
look  out  for  a  minister  of  their  own,  &  accordingly  did  prefer  a 
call  with  such  encouragement  as  they  could  afford  to  the  Reve- 
rend Mr.  James  Anderson."  (See  Act  in  favour  of  the  Scots 
Congregation  at  New  York  in  America  for  a  contribution,  in  the 
Minutes  of  the  General  Assembly  of  the  Church  of  Scotland,  May  16, 
1724.) 

In  the  summer  of  the  year  1717,  James  Anderson 
preached  for  a  month  to  a  small  handful  of  people  in 
New  York  City.  These  sent  him  a  call  to  Newcastle, 
Delaware,  where  he  was  settled.  The  Synod  transported 
him  to  New  York,  and  he  began  his  work  in  the  late  au- 
tumn of  1 71 7.  December  3,  171 7,  he  wrote  to  Principal 
Sterling,  of  Glasgow,  for  aid.  This  letter  was  supported 
by  a  letter  of  George  McNish,  which  he  wrote  by  direc- 
tion of  the  Synod  of  Philadelphia  November  15,  1718  * 
The  congregation  went  to  work  to  erect  a  church  build- 
ing. In  the  spring  of  171 8  they  were  permitted  to  wor- 
ship in  the  City  Hall  while  their  church  was  in  course  of 
erection.f     They  raised  .£600  by  private  contributions 

*  See  Appendix  XX.  for  the  Letter  of  Anderson,  and  XXI.  for  the  Letter  of 
McNish. 

t  Dr.  Charles  W.  Paird  discovered  in  the  Minutes  of  the  Common  Council  of 
N.  Y.  the  following  Record  : 

"  Att  a  Common  Council  held  at  the  City  Hall  of  the  said  City,  on  Wednes- 
day the  16th  day  of  Aprill  Anno  Dom.  i;i8  .  .  .  .  'The  Petition  of  Messrs. 
Gilbert  Livingston,  Thomas  Grant,  Patrick  Macknight  and  John  Nicols  in  Be- 
half of  them  selves  &  the  Congregation  of  Disenting  Protestants  within  this  City 
Called  Presbiterians  was  Read  setting  forth  that  they  have  purchased  a  piece  of 
Ground  within  this  City  Contiguous  to  the  City  Hall  or  near  thereunto,  with 
Design  speedily  to  Erect  thereupon  a  Convenient  Meeting  house  for  the  said 
Congregation  for  the  Publick  Worship  and  Service  of  Almighty  God  &  praying 
that  this  Corporation  will  grant  unto  the  said  Congregation  the  use  and  Liberty 
of  the  City  Hall  in  this  City  therein  to  Assemble  and  Meet  together  for  the  Pub- 
lick Worship  and  Service  of  Almighty  God  untill  their  Meeting  house  aforesaid 
be  built  and  finished.     It  is  therefore  Order'd  by  this  Court  that  the  Prayer  of 


IgQ  AMERICAN  PRESBYTEKIANISM. 

in  the  city,  and  applied  for  aid  to  the  colony  of  Connec- 
ticut and  the  Church  of  Scotland.  The  Legislature  of 
Connecticut  ordered  a  collection  throughout  the  colony, 
and  it  was  speedily  forwarded.  There  was  some  delay 
in  the  help  from  Scotland.  The  cost  of  ground  and  ex- 
pense of  building  were  unexpectedly  great.  The  church 
became  involved  in  debt  and  disputes,  and  the  people 
were  greatly  discouraged.  Two  parties  developed,  di- 
viding the  trustees  and  people.  Cotton  Mather  writes 
to  Dr.  John  Nicoll,  February  18,  1720: 

"  We  are  very  sensibly  touched  with  grief  at  the  information 
which  you  give  us,  of  the  strange  difficulties  and  encumbrances 

under  which  your  evangelical  affairs  are  labouring As  for 

us,  we  have  never  yet  had  any  disadvantageous  representations 
of  worthy  Mr.  Anderson  made  unto  us ;  nor  shall  we  receive  any- 
thing to  his  disadvantage,  without  our  first  giving  him  and  you 
an  opportunity  for  his  vindication."  {Mather  MSS.  American 
Antiquarian  Society?) 

Dr.  Nicoll  and  Patrick  McKnight  were  with  the  pastor 
on  one  side,  Messrs.  Livingston  and  Smith  were  on  the 
other.  September  19,  1720,  Anderson  and  his  support- 
ers applied  to  Gov.  Burnett  for  an  Act  of  Incorporation 
for  the  church,  but  they  were  opposed  by  a  remonstrance 
of  Gilbert  Livingston  and  Thomas  Smith,  and  failed  to 
secure  it.* 

September  26,  1720,  Messrs.  Livingston  and  Smith 
complained  to  the  Synod,  and  questioned  the  regularity 
of  the  proceedings  of  the  Presbytery  of  Long  Island  in 
settling  Mr.  Anderson ;  and  complained  of  his  sermons. 
The  Synod  sustained  the  Presbytery  in  settling  him,  but 


the  said  Petition  be  and  is  hereby  Granted,  Provided  they  do  not  Interfere  with 
or  Obstruct  the  Publick  Courts  of  Justice  to  be  held  from  time  to  time  in  the  Said 
City  Hall."  {Minutes  of  the  Common  Council,  Vol.  III.,  Library  of  Common 
Council,  N.  Y.  See  C.  W.  Baird,  Civil  Status  of  the  Presbyterians  in  the 
Province  of  New  York;  Mag.  Amer.  Hist.,  N.  Y.,  1879,  p.  627.) 
*  Documentary  History  of  the  State  of  N.  V.,  III.,  pp.  460-464. 


THE  SYNOD  OF  PHILADELPHIA.  181 

expressed  the  wish  that  the  sermons  "  had  been  deliv- 
ered in  softer  and  milder  terms  in  some  passages."  *  Dr. 
Nicoll  represented  to  the  Church  of  Scotland 

"  that  some  who  had  hitherto  appeared  forward  to  promote  the 
work  not  only  withdrew  their  assistance,  but  vigorously  opposed 
the  same.  Whether  this  proceeded  from  principle,  they  being 
Independent  in  their  persuasion,  or  from  regard  to  their  worldly 
interest,  fearing  the  charge  would  amount  to  more  than  at  first 
they  expected,  or  from  both,  we  do  not  determine.  But  a  stop 
was  put  to  this  good  work  for  the  space  of  twelve  months ;  dur- 
ing which  time  the  walls,  half  raised,  stood  as  a  monument  of 
ridicule  to  the  enemies  of  our  profession,  who  were  not  wanting 
to  make  us  their  daily  derision  on  this  account."  t 

The  pastor  offended  a  considerable  portion  of  his  con- 
gregation, and  they  could  not  endure  him.  They  with- 
drew in  1722,  and  organized  a  separate  congregation,  and 
called  Jonathan  Edwards  as  their  minister.  Anderson 
writes  to  Principal  Sterling,  September  9,  1723  : 

«  We  in  this  congregation  are  now,  by  burden  of  debt  and 
other  unnatural  oppression,  brought  to  the  utmost  pinch  of  neces- 
sity, so  that  if  we  meet  not  with  speedy  relief,  we  shall  in  all 
human  probability,  be  obliged  to  quit  striving  and  give  up  our 
interest  in  this  place."     (Appendix  XX.) 

Patrick  McKnight  went  to  Scotland  and  appealed  to 
the  Synod  of  Glasgow  for  aid. J  Dr.  John  Nicoll  went 
over  in  the  next  year,  and  through  his  efforts  the  neces- 
sities of  the  church  in  New  York  were  brought   before 

*  Records,  p.  62. 

t  Petition  contained  in  the  Act  in  favour  of  the  Scots  Congregation  in  New 
York  for  a  Contribution.  {Minutes  of  the  General  Assembly  of  the  Church  of 
Scotland,  May  16,  1724.) 

t  The  Minutes  of  the  Synod  of  Glasgow  contain  the  following  record  :  «  Aprd 
5  I722,  Patrick  McKnight  as  the  representative  of  the  Scots  and  English  Presby- 
tia,! church  of  New  York  petitions  for  contributions.  The  Synod ^resolved 
to  do  something  as  soon  as  possibly  they  can  and  recommend  the  cause  to  the 
other  Synods." 


182  AMERICAN  PRESBYTERIANISM. 

the  General  Assembly  of  the  Church  of  Scotland,  May 
16,  1724,  and  it  was  resolved: 

"The  Assembly  having  had  the  distressed  congregation  of 
the  city  of  New  York  in  America  laid  before  them  by  a  petition 
and  memorial  given  in  by  Dr.  John  Nichol,  their  commissioner, 
and  a  petition  from  the  Presbytery  of  Long  Island  in  America,  pro- 
duced by  him,  they  earnestly  recommended  to  all  charitable  per- 
sons to  contribute  for  their  assistance,  and  appointed  Presbyteries 
at  their  first  meetings  after  the  Assembly  to  take  the  most  effec- 
tual methods  for  bringing  in  collections  of  money  for  their  relief ; 
and  to  send  in  the  same  at  the  furthest  before  the  first  of  August 
next,  to  Mr.  John  Martin  of  Aides,  whom  they  appoint  collector 
thereof,  and  the  commission  is  instructed  to  use  all  proper  means 
for  bringing  in  the  said  collection ;  and  to  compt  with  the  col- 
lector and  see  the  money  duly  applied."  {Minutes  of  the  Church 
of  Scotland.) 

The  collection  amounted  to  £401  216,  and  it  was  sent 
over  to  Dr.  Nicoll  for  the  expenses  of  building  the 
church  ;  and  it  was  arranged  that  the  church  building 
should  be  secured  to  Presbyterians  for  the  future  by  a 
bond  of  £2,000,  signed  by  James  Anderson,  Dr.  Nicoll, 
and  others,  to  Rev.  Mr.  McNish  and  two  other  min- 
isters of  the  Presbytery  of  Long  Island,— that  the  prop- 
erty should  not  be  alienated. 

The  Synod  of  Philadelphia,  September  20,  1723,  ap- 
pointed a  Committee  of  Conference  with  the  ministers 
of  Connecticut  with  regard  to  the  affairs  of  the  church  of 
New  York.  As  a  result  of  the  conference  the  two  con- 
gregations were  consolidated,  but  the  wounds  were  only 
partially  healed. 

The  Committee  were  also  empowered  to  "  treat  with 
said  ministers  of  Connecticut  about  an  union  with  us, 
and  empower  them  to  concert  and  conclude  upon  any 
methods  that  may  conduce  to  that  end."  *     The  Synod 


*  Records,  p.  77. 


THE  SYNOD  OF  PHILADELPHIA.  I33 

had  already  absorbed  all  the  Puritan  ministers  of  New 
Jersey  and  the  majority  of  the  Puritan  ministers  of  New 
York  ;  why  should  the  Connecticut  ministers  not  combine 
with  them  ?  The  Connecticut  churches  were  commonly 
called  Presbyterian  from  the  earliest  times.  Thus  the 
commissioners  for  New  England  report  in  1665,  of 
the  colony  of  Connecticut  that  "  for  the  most  part  they 
are  rigid  Presbyterians,"  but  of  Massachusetts  they  say 
"  their  way  of  government  is  commonwealth  like  ;  their 
way  of  worship  is  rude,  and  called  congregational  ;  they 
are  zealous  in  it,  for  they  persecute  all  other  forms."  * 

The  Connecticut  ministers  did  not  unite  with  the 
Synod,  but  they  recognized  that  New  York  and  New 
Jersey  were  its  field,  and  they  did  not  intrude  upon  it. 

The  difficulties  in  the  church  at  New  York  City  as- 
sumed another  phase.  Dr.  Nicoll  nobly  stood  in  the 
breach  and  assumed  the  debts  of  the  church,  in  reliance 
upon  the  aid  promised  by  the  General  Assembly  of  the 
Church  of  Scotland.  This  help  was  tardy.  After  the 
principal  sum  had  been  paid,  the  balance  continued  to  be 
a  burden  for  a  long  time.  But  Dr.  Nicoll  now  had  to 
defend  the  gifts  from  Scotland  from  the  pastor  and  his 
adherents,  who  claimed  that  a  portion  of  them  should  be 
set  aside  to  pay  the  deficiency  in  the  pastor's  salary. 
Dr.  Nicoll  rightly  contended  that  these  funds  were  col- 
lected in  Scotland  for  a  specific  object,  namely,  the 
church  building,  and  could  not  be  alienated  to  another 
object.  In  this  he  was  sustained  by  the  Church  of  Scot- 
land in  the  prolonged  discussion  which  followed.  Dr. 
Nicoll  managed  the  finances  too  much  by  himself,  and 
was  not  sufficiently  considerate  of  his  associates  in  the 
trusteeship,  so  that  in  1725,  the  three  others  united  with 


*  Calendar  0/  State  Papers,  'Colonial   Series,  America  and  West  Indies, 
London,  1880,  p.  341. 


-Lg4.  AMERICAN  PRESBYTERIANISM. 

the  pastor  in  demanding  an  explanation  from  Nicoll. 
They  complained  of  charges  of  interest,  non-cancellation 
of  bonds  and  other  irregularities.  They  brought  these 
charges  before  the  Presbytery  of  Long  Island  and  trans- 
mitted them  to  Scotland.  But  Dr.  Nicoll  was  sustained 
by  the  people  of  the  church  and  by  the  Church  of  Scot- 
land, so  that  at  last  James  Anderson  was  forced  to  re- 
tire and  Ebenezer  Pemberton  was  called  from  New  Eng- 
land. Under  his  pastorate  the  church  prospered  greatly .* 
The  Presbyterian  Church  of  New  York  City  now  be- 
came the  centre  of  Puritanism  in  the  Province.  In  1738, 
the  Presbytery  of  Long  Island  was  enlarged  by  several 
churches  in  New  Jersey,  and  received  the  name  of  the 
Presbytery  of  New  York. 

III. — LARGE  ACCESSION  OF  IRISH  PRESBYTERIANS. 

Irish  Presbyterians  emigrated  in  large  numbers  to 
America  from  171 3  onward,  and  added  greatly  to  the 
strength  of  American  Presbyterianism.  The  Presbyte- 
rians were  rendered  exceedingly  uncomfortable  in  Ire- 
land by  the  "  Test  Act,"  which  expelled  them  from  all 
public  offices,  honors,  and  employments. 

"  No  Presbyterian  could  henceforth  hold  any  office  in  the 
army  or  navy,  in  the  customs,  excise  or  post  office,  nor  in  any  of 
the  courts  of  law,  in  Dublin  or  the  provinces.  They  were  for- 
bidden to  be  married  by  their  own  ministers ;  they  were  pros- 
ecuted in  the  ecclesiastical  courts  for  immorality  because  they 
had  so  married.    The  bishops  introduced  clauses  into  their  leases 


*  The  good  Dr.  Nicoll  departed  in  peace  October,  1743.  As  his  pastor  said 
in  a  funeral  discourse  in  the  First  Presbyterian  Church  in  Wall  Street :  "  These 
walls  will  be  a  lasting  monument  of  his  zeal  for  the  house  and  public  worship  of 
God,  in  the  erecting  of  which  he  spent  a  considerable  part  of  his  estate.  While 
the  Presbyterian  Church  subsists  in  the  city  of  New  York,  the  name  of  Dr. 
Nicoll  will  ever  be  remembered  with  honour,  as  one  of  its  principal  founders 
and  greatest  benefactor:'1  {Ebenezer  Pemberton,  Sermon  on  the  occasion  of  the 
death  of  John  Nicoll,  M.D.,  Ar.  F.,  1743,  p.  24.) 


THE  SYNOD  OF  PHILADELPHIA.  185 

forbidding  the  erection  of  meeting  houses  on  any  part  of  their 
estates  and  induced  many  landlords  to  follow  their  example. 
....  To  crown  all,  the  Schism  Act  was  passed  in  17 14,  which 
would  have  swept  the  Presbyterian  Church  out  of  existence,  but 
Queen  Anne  died  before  it  came  into  operation,  but  not  before 
the  furious  zeal  of  Swift  had  nailed  up  the  doors  and  windows 
of  the  Presbyterian  meeting  house  at  Summer  Hill,  in  the  neigh- 
borhood of  Laracor.  Similar  scenes  occurred  at  three  other 
places.  The  immediate  effect  of  these  proceedings  was  to  es- 
trange the  Presbyterian  people ;  and,  soon  after,  when  they  saw 
that  all  careers  were  closed  against  them,  wearied  out  with  long 
exactions,  they  began  to  leave  the  country  by  thousands.  The 
destruction  of  the  woolen  trade  sent  20,000  of  them  away.  The 
rapacity  and  greed  of  landlords,  and  especially  of  the  Marquis  of 
Donegal,  the  grandson  of  Sir  Arthur  Chichester,  the  founder  of 
the  Ulster  Plantation,  caused  the  stream  of  emigration  to  Amer- 
ica to  flow  on  for  nearly  40  years  without  intermission."* 

When  the  new  Lord-Lieutenant,  the  Duke  of  Shrews- 
bury, arrived  in  Ireland,  in  171 3,  several  of  the  leading 
Irish  Presbyterians  represented  to  him  that  "  the  melan- 
choly apprehension  of  these  things  have  put  several  of 
us  upon  thoughts  of  transplanting  ourselves  into  Amer- 
ica, that  we  may  there  in  the  wilderness  enjoy,  by  the 
blessing  of  God,  that  ease  and  quiet  of  our  consciences, 
persons,  and  families,  which  is  denied  us  in  our  native 
country."  f 

Cotton  Mather  wrote  to  Principal  Sterling,  April  3, 
1 71 3,  that  "  as  great  numbers  are  like  to  come  to  us  from 
the  North  of  Ireland,  the  bond  between  the  churches  of 
Scotland  and  New  England  will  every  day  grow  stronger 
and  stronger."  J 

Thomas  Craighead  led  the  way.  He  removed  to  New 
England  in    171 5,  and   settled  as  pastor  at  Freetown, 

*  Thomas  Croskery,  Irish  Presbyierianism,  Dublin,  1884,  pp.  13-14- 
+  Reid,  History  of  the  Presbyterian   Church  in  Ireland,  continued  to  the 
present  time,  by  W.  D.  Killen,  Vol.  III.,  2d  edition,  London,  1853,  p.  95. 
%  Mather  MSS.  in  the  Library  of  the  American  Antiquarian  Society. 


l£Q  AMERICAN  PRESBYTERIANISM. 

Bristol  county,  Massachusetts,  where  he  remained  until 
1723  ;  when  he  removed  to  Pennsylvania  and  united  with 
the  Presbytery  of  New  Castle,  January  28,  1724.* 

In  the  spring  of  171 5,  Samuel  Gelston  went  as  a  pro- 
bationer to  New  England,  and  in  the  autumn  was  taken 
under  the  care  of  the  Presbytery  of  Philadelphia. f 

John  Thomson,  a  licentiate,  removed  in  the  same  year. 
He  was  ordained  by  a  Committee  of  the  original  Pres- 
bytery of  Philadelphia;  and  at  the  organization  of  the 
Synod  was  assigned  to  the  congregation  of  Lewes,  Del- 
I  aware,  in  the  Presbytery  of  New  Castle. ;f  Thomson  was 
;  a  narrow  and  opinionated  man.  He  became  the  father 
of  all  the  discord  and  mischief  in  the  American  Presby- 
terian Church. 

In  1716  William  Tennent§  arrived  in  America.  He 
was  an  ordained  minister  of  the  Church  of  Ireland.  He 
expressed  to  the  Synod  of  Philadelphia,  September  17, 
1 71 8,  his  reasons  for  dissenting  from  that  Church,  and 
was  admitted  a  member  of  the  Synod. 

His  reasons  of  dissent  are  the  following : 

"Imprimis.  Their  government  by  Bishops,  Arch-Bishops,  Dea- 
cons, Archdeacons,  Canons,  Chapters,  Chancellors,  Vicars,  wholly 


•  He  graduated  at  the  University  of  Edinburgh  as  Scoto-Hibernus,  December 
10,  1691 ;  became  pastor  of  Dearg  in  the  Presbytery  of  Convoy,  Ireland.  He 
appears  in  the  minutes  of  the  Sub-Synod  of  Deny,  April  22,  1707.  May  3, 1715, 
the  Presbytery  reported  that  it  had  loosed  his  relation  from  the  congregation 
of  Dearg  by  accepting  his  dismission,  and  that  they  had  given  him  a  testimonial  to 
go  to  America.  The  Synod  censured  the  Presbytery  for  not  acting  with  greater 
deliberation.     (See  MS.  Minutes  in  the  Assembly's  College  at  Belfast.) 

t  See  p.  177. 

X  He  is  entered  at  the  University  of  Glasgow  March  1,  1706,  as  Scoto-Hi- 
bernus. The  Presbytery  of  Armagh  reported  to  the  General  Synod,  June  19, 
1711,  that  they  had  entered  him  on  his  first  trials.  He  came  to  New  York  in 
1715.     (See  MS.  Minutes  of  Synod  0/  Ulster.) 

§  He  graduated  at  the  University  of  Edinburgh  July  11,  1695.  He  was  born 
in  Ireland,  and  manied  the  daughter  of  Gilbert  Kennedy,  the  Presbyterian  pastor 
of  Dundonald,  Ireland.  He  was  ordained  by  the  Bishop  of  Down,  as  a  deacon, 
July,  1704,  and  as  a  priest  September  22,  1706.     (Webster,  in  /.  c,  p.  364.) 


THE  SYNOD  OF  PHILADELPHIA.  187 

anti-scriptural.  2.  Their  discipline  by  Surrogates,  and  Chancel- 
lors in  their  Courts  Ecclesiastic,  without  a  foundation  in  the 
word  of  God.  3.  Their  abuse  of  that  supposed  discipline  by  com- 
mutation. 4.  A  Diocesan  Bishop  cannot  be  founded  jure  divino 
upon  those  Epistles  to  Timothy  or  Titus,  nor  anywhere  else  in 
the  word  of  God,  and  so  is  a  mere  human  invention.  5.  The 
usurped  power  of  the  Bishops  at  their  yearly  visitations,  acting 
all  of  themselves,  without  consent  of  the  brethren.  6.  Plurality 
of  benefices.  Lastly.  The  Churches  conniving  at  the  practice  of 
Arminian  doctrines  inconsistent  with  the  eternal  purpose  of 
God,  and  an  encouragement  of  vice.  Besides  I  could  not  be  sat- 
isfied with  their  ceremonial  way  of  worship.  These,  &c  have  so 
affected  my  conscience,  that  I  could  no  longer  abide  in  a  church, 
where  the  same  are  preached."     {Records,  pp.  51-52.) 

William  Tennent  was  one  of  the  grandest  of  the  tro- 
,  phies  won  by  Presbyterianism  from  Episcopacy  in  the 
first  quarter  of  the  eighteenth  century. 

He  settled  at  Eastchester,  New  York,  November  22, 
1 718,  and  began  the  work  of  recovering  Westchester 
county  from  Episcopacy  to  Presbyterianism.  He  re- 
moved to  Bedford  May  i,  1720,  and  remained  until  Au- 
gust, 1726,  preaching  with  wondrous  zeal  in  the  several 
towns  of  the  county.*  He  then  removed  to  Neshaminy, 
Pennsylvania,  established  the  Log  College,  and  became 
the  Father  of  Presbyterian  Colleges  in  America,  f 

"  To  William  Tennent,  above  all  others,  is  owing  the  prosper- 
ity and  enlargement  of  the  Presbyterian  Church Tennent 

had  the  rare  gift  of  attracting  to  him  youth  and  worth  and 
genius,  embuing  them  with  his  healthful  spirit,  and  sending 
them  forth  sound  in  the  faith,  blameless  in  life,  burning  with 
zeal,  and  unsurpassed  as  instructive,  impressive,  and  successful 
preachers."  % 

In  171 7,  Robert  Cross,  another  able  man,  was  re- 
ceived as  a  probationer;  and  he  succeeded  James  Ander- 


*  C.  W.  Baird,  History  0/  Bedford  Church,  pp.  45  seq. 

t  See  p.  242.  %  Webster,  in  /.  c,  p.  367. 


]_gg  AMERICAN  PRESBYTERIANISM. 

son  in  the  pastorate  of  the  church  at  Newcastle,  Septem- 
ber 17,  1718.* 

In  1718,  Samuel  Young,f  an  ordained  minister,  and 
Henry  Hooke,  a  probationer,  were  received  by  the  Synod 
from  Ireland. £  Hooke  was  ordained  and  settled  at  Co- 
hanzy  June  16,  1718.  In  the  spring  of  1718  an  Irish 
minister  writes  to  Wodrow  : 

"  There  is  like  to  be  a  great  desolation  in  the  northern  parts 
of  this  kingdom  by  the  removal  of  several  of  our  brethren  to  the 
American  plantations.  No  less  than  six  ministers  have  demitted 
their  congregations,  and  great  numbers  of  their  people  go  with 
them  ;  so  that  we  are  daily  alarmed  with  both  ministers  and  peo- 
ple going  off."    (Reid,  in  /.  c,  III.,  p.  262.) 

The  most  of  these  ministers  went  to  New  England. 
William  Boyd,  pastor  of  Macasky,  in  Ireland,  went 
thither  with  an  address  to  Governor  Shute  of  Massa- 
chusetts, signed  by  217  names,  of  which  nine  were  min- 
isters^ He  received  encouragement  from  the  Governor, 
and  also  from  the  New  England  ministers.  He  preached 
at  a  public  Lecture  in  Boston,  and  was  cordially  re- 
ceived.    Increase  Mather  writes : 


*  He  was  born  near  Ballykelly,  in  Ireland,  in  1689  (Webster,  in  /.  e.%  p.  367). 
He  is  entered  at  the  University  of  Glasgow  Feb.  27,  1702,  in  the  4th  class. 

t  Samuel  Young  is  entered  at  the  University  of  Glasgow  as  Hibemus  in  1691. 
He  was  ordained  by  the  Presbytery  of  Armagh  February  16,  1703.  This  Pres- 
bytery reported  to  the  General  Synod,  in  1719,  that  he  had  removed  to  America 
in  the  previous  year.  This  Presbytery  also  reported  to  the  General  Synod  that 
they  had  ordained,  January  17,  1717(18),  William  Elliott,  designed  for  America, 
but  he  appears,  for  some  reason,  not  to  have  carried  out  this  design. 

\  Henry  Hooke  is  entered  at  the  University  of  Glasgow,  in  the  1st  class,  as 
Scoto-Hibernus,  March  7,  1712,  and  in  the  theological  class,  February  10,  1713. 
He  was  aided  by  the  General  Fund  of  Dublin  in  his  education.  He  received 
£3  9/6  December  24,  1711,  and  £2  6/  April  18,  1712.  He  also  received  from 
the  General  Fund  an  appropriation  of  £12  "on  his  going  beyond  the  seas," 
April  26,  1 71 7. 

§  Alexander  Blaikie,  History  0/  Presbyterianism  in  New  England,  Boston, 
1881,  p.  48. 


THE  SYNOD  OF  PHILADELPHIA.  189 

"  Many  in  that  kingdom,  having  had  thoughts  of  a  remove  to 
this  part  of  the  world,  have  considered  him  as  a  person  suitably 
qualified  to  take  a  voyage  hither  to  make  enquiry  what  encour- 
agement or  otherwise  they  might  expect,  in  case  they  should  en- 
gage in  so  weighty  and  hazardous  an  undertaking,  as  that  of 

transporting  themselves  and  families  over  so  vast  an  ocean 

But  if  the  divine  providence  shall  bring  over  to  us  a  considerable 
number  of  sober,  industrious,  pious  people,  they  will  strengthen 
and  be  a  blessing  to  the  whole  country.  May  they  build  on  the 
foundation  which  their  first  English  Predecessors  have  left 
them.''  {Gods  Way  the  Best  Way  briefly  and  plainly  demon- 
strated in  a  Sermon  preach 'd  at  the  Lecture  in  Boston  March 
19,  1718(19).  By  William  Boyd,  A.M.,  Minister  of  the  Gospel. 
Boston,  17 19.     Preface  by  Increase  Mather.) 

The  favorable  report  of  William  Boyd  was  immedi- 
ately followed  by  a  considerable  emigration.  James 
McGregorie  established  himself  with  his  flock  at  Lon- 
donderry, New  Hampshire  ;  Edward  Fitzgerald  at  Wor- 
cester, Massachusetts;  and  William  Cornvvell  and  James 
Woodside  at  Casco  Bay,  Maine.  Cornwell  and  Boyd 
soon  returned  to  Ireland.  Cotton  Mather  writes  to  James 
Woodside,  December  3,  1718: 

"Tis  more  than  time  that  your  brethren  here  should  bid  you 
welcome  to  the  Western  side  of  the  Atlantic  and  make  you  a 
tender  of  all  the  brotherly  assistance  that  we  are  capable  of 
giving  you,  especially  under  the  difficulties  which  at  your  first 
arrival  you  cannot  but  meet  withal.  The  glorious  providence  of 
God  our  Saviour  which  has  been  at  work  in  the  removal  of  so 
many  people  who  are  of  so  desirable  a  character,  as  we  see  come 
and  coming  from  the  North  of  Ireland  into  the  North  of  New 
England,  hath  doubtless  very  great  intentions  in  it,  and  what  we 
do  we  know  not  now,  but  we  shall  know  hereafter-"  {Mather 
MSS.,  American  Antiquarian  Society.) 

At  this  time  Irish  Presbyterians  also  removed  to  South 
Carolina.  June  21,  171 5,  the  Presbytery  of  Armagh  re- 
ported to  the  General  Synod  that  they  had  "  ordained 
Mr.  Hugh  Fisher,  designing  to  go  to  some  of  the  plan- 


190  AMERICAN  PRESBYTERIANISM. 

tations  in  America,  where  he  may  exercise  his  ministry, 
Mr.  John  Henry  a  minister  in  those  bounds  having  in- 
vited him  thither  and  desired  that  he  may  be  ordained 
before  he  go  away."*  Fisher  did  not  go  to  Maryland  as 
at  first  designed,  but  to  South  Carolina,  and  settled  at 
Dorchester  in  place  of  Joseph  Lord,  who  had  removed 
to  New  England. f  The  General  Synod  of  Ulster  voted 
him  a  collection  in  the  several  Presbyteries  as  a  viaticum. 
The  Synod  of  Philadelphia,  encouraged  by  the  acces- 
sions from  Ireland,  in  1718  sent  a  letter  to  Joseph  Boyse 
for  the  Presbytery  of  Dublin,  soliciting  funds  for  their 
assistance.^:  The  Synod  wrote  to  Boyse,  as  they  had  pre- 
viously done  to  Alexander  Sinclair  of  the  same  Presby- 
tery ;  §  they  were  in  sympathy  with  the  spirit  of  that  Pres- 
bytery. Joseph  Boyse  was  the  leading  Presbyterian  in 
Ireland  at  the  time,  the  champion  of  Presbytery  against 
Episcopacy,  and  of  orthodoxy  against  the  Semi-Arianism 
of  Thomas  Emlyn  ;  and  at  the  same  time  a  broad,  gener- 


«  MS.  Minutes  Synod  of  Ulster. 

t  See  p.  128.  Hugh  Fisher  was  licensed  to  preach  by  the  Presbytery  of  Convoy 
in  1708.  He  was  in  difficulty  with  his  Presbytery  on  account  of  an  inscription 
he  had  placed  on  his  father's  tombstone  "  reflecting  on  some  people  in  Donagh- 
more,  where  his  father  was  minister."  The  Presbytery  ordered  him  to  erase  the 
offensive  epitaph,  but  he  declined.  The  case  was  carried  through  the  Synod  of 
Derry  to  the  General  Synod,  which  finally  admonished  Mr.  Fisher  "as  having 
acted  somewhat  unadvisedly,"  and  directed  the  Presbytery  to  license  him  without 
any  further  insisting  on  the  matter  of  the  gravestone. 

J  Joseph  Boyse  was  born  in  Leeds,  England,  in  1660,  the  son  of  Matthew 
Boyse,  an  eminent  Puritan,  who  had  been  in  Boston,  New  England,  for  some 
years.  He  was  educated  at  the  academy  of  Mr.  Veal,  at  Stepney.  He  was  at 
first  minister  of  the  English  church  at  Amsterdam.  He  became  a  colleague  of 
Dr.  Williams  in  Wood  st.  chapel,  Dublin,  in  1683,  and  remained  a  pastor  of 
that  church  for  45  years.  He  was  the  most  distinguished  Irish  divine  of  his  age. 
In  16S8  he  defended  Presbyterianism  against  King's  Vindicice  Calvinistica,  and  in 
1694  against  Walker,  and  in  1694  against  Bishop  King  and  Pullen,  and  in  1695 
and  again  in  1716  against  Tisdell.  (James  Armstrong,  Ordination,  etc.,  p.  70. 
Calamy,  Historical  Account,  I.,  405.  Reid,  Presbyterian  Church  in  Ireland, 
III.,  181.) 

§  See  p.  164. 


THE  SYNOD  OF  PHILADELPHIA.  191 

ous-minded  man  like  Daniel  Williams,  his  predecessor 
and  friend.  Moreover  Henry  Hooke  had  just  arrived 
through  the  assistance  of  the  General  Fund  of  Dublin, 
and  it  was  natural  to  look  for  aid  to  the  same  fountain 
of  benevolence. 

Indeed,  funds  were  greatly  needed  by  the  Synod  of 
Philadelphia  in  view  of  the  rapid  extension  of  the  church 
through  this  large  Irish  immigration.  George  Gillespie 
writes  from  Delaware,  July  16,  1723  :  *  "  In  the  space  of 
five  years,  by  gone,  near  to  200  families  have  come  into 
our  parts  from  Ireland,  and  more  are  following.  They 
are  generally  Presbyterians."  Mr.  Ross,  the  missionary 
of  the  S.  P.  G.  at  Newcastle,  writes,  Sept.  17,  1723: 
"  The  church  at  Newcastle  is  environed  with  greater 
number  of  Dissenters  than  ever,  by  reason  of  these  fresh 
recruits  sent  us  of  late  from  the  north  of  Ireland.  They 
call  themselves  Scotch  Irish, — ignaviun  pecus,  and  the 
bitterest  railers  against  the  church  that  ever  trod  upon 
American  ground."  f  Ministers  also  continued  to  be 
received  from  Ireland  :  Joseph  Houston,^:  a  probationer, 
July  29,  1724;  Adam  Boyd,§  a  probationer,  in  July, 
1724;  Archibald  McCook,|  March,  1726;  Hugh  Steven- 
son,!" May,  1726;  and  John  Wilson,  in  1729.** 

IV.— RECRUITS   FROM   ENGLAND   AND   SCOTLAND. 
In  the  year  171 8,  a  committee  was  appointed  by  the 
Synod  of  Philadelphia  to  write  a  letter  to  the  London 
ministers.     It  was  not   sent,   however,   until    1720,   for 


*  See  Appendix  XXII.  for  this  letter.  f  Letter  Book  S.  P.  G. 

J  A  graduate  of  the  University  of  Edinburgh,  Feb.  15,  i7ii(?). 

§  A  student  at  the  University  of  Glasgow.  1st  class,  March,  1711,  Scoto-Hi- 
bernus. 

J  Student  at  University  of  Glasgow,  March,  1711,  Scoto-Hibernus. 

H  Graduate  of  the  University  of  Edinburgh,  Jan.  17,  1724(F). 

**  The  Presbytery  of  Armagh  made  an  unfavorable  report  concerning  him. 
He  removed  to  Boston,  where  he  died,  Jan.  6,  1733.     (Webster,  in  /.  c,  p.  405.) 


192  AMERICAN  PRESBYTERIAN1SM. 

reasons  which  will  soon  appear.*  The  letter  is  addressed 
"  to  the  much  honored  and  very  reverend  Dissenting 
ministers  of  London."     It  states  : 

"  That  there  are  now  in  number  twenty-three  ordained  minis- 
ters and  three  probationers,  who  all  have  agreed  to  unite  their 
endeavors  annually  at  Philadelphia,  for  spreading  and  propagat- 
ing the  gospel  of  Christ  in  these  dark  parts  of  the  world,  viz.:  in 
the  provinces  of  New  York,  the  Jerseys,  Pennsylvania,  and  the 
territories,  Maryland  and  Virginia  in  all  which,  except  the  last, 

some  of  the  aforesaid  ministers  do  reside That  there  is 

nothing  we  desire  more  than  the  honor  and  comfort  of  a  yearly 
correspondence  with  you,  our  very  reverend  and  dear  brethren, 
whom  we  do  so  much  esteem  in  the  Lord,  if  it  were  but  to  have 
your  countenance,  concurrence,  and  advice  in  the  great  and  com- 
mon work  of  our  Lord  and  His  kingdom."     {Records,  p.  54.) 

This  letter  was  addressed  to  Dr.  Calamy,  John  Nesbitt, 
and  James  Anderson,  with  a  short  postscript  to  each. 

In  the  meanwhile  the  London  ministers  were  not  idle. 
They  sent  out  William  Steward  and  John  Clement  in 
171 8,  and  these  were  received  by  the  Synod  as  proba- 
tioners, Sept.  1 8th  of  the  same  year.  Clement  was  or- 
dained in  June,  1719,  for  Rehoboth,  Virginia;  and  Stew- 
ard for  Monokin  and  Wicomico  at  the  same  time.f 

In   1720,  John  Orme  was  sent  over  by  the  London 

*  See  p.  198. 

t  William  Steward  was  a  student  at  the  University  of  Glasgow.  Thence  he 
went  to  London  with  a  letter  from  Principal  Sterling  to  John  Evans.  (See  Ap- 
pendix XXIII.  for  Letter  of  William  Steward  to  Principal  Sterling.) 

A  John  McClement  graduated  at  the  University  of  Edinburgh,  Feb.  25,  1719. 
This  is  probably  the  same  person.  His  diploma  was  given  him  a  term  after  his 
departure.  He  also  went  to  London.  The  minutes  of  the  Presbyterian  Fund 
of  London  record  :  "Agreed  April  7,  1718  that  £-20  be  given  for  furnishing 
and  transporting  of  Mr.  William  Stewart  and  Mr.  John  MacClement  approved 
candidates  who  are  gone  to  be  ministers  in  Maryland."  MacClement  seems  to 
have  changed  his  name  to  Clement.  The  Presbyterian  Fund  Board  also  en- 
gaged a  William  Gillespie  to  go  to  Maryland,  and  Oct.  6,  1718,  gave  him  £10 
for  preparation.  But  he  changed  his  mind,  and  was  unwilling  to  go.  Dec.  8th 
they  appointed  Mr.  Mount  to  discourse  with  Mr.  Gillespie  concerning  Barnett 
(the  place  where  he  desired  to  go),  and  acquaint  him  that  "  it  is  the  opinion  of  this 
Board  that  he  ought  to  go  to  Maryland."    Jan.  5,  1718(19) ;  "A  motion  being 


THE  SYNOD  OF  PHILADELPHIA.  193 

ministers  ;  was  received  by  the  Synod,  September  26th 
of  the  same  year,  and  settled  at  Patuxent * 

In  1722,  Alexander  Hutcheson,  a  probationer,  was  re- 
ceived from  the  Presbytery  of  Glasgow.  This  Presby- 
tery sent  him  out  and  paid  his  expenses  to  America  in 
order  to  furnish  the  help  asked  of  them  by  the  Synod  of 
Philadelphia.!  The  Presbytery  of  Newcastle  transmit- 
ted a  vote  of  thanks  to  the  Presbytery  of  Glasgow  for 
sending  him.  He  was  ordained  June  6,  1723,  at  Bohe- 
mia Manor,  Maryland.^ 

Wales  also  sent  a  recruit  in  17 19,  in  the  person  of 
Thomas  Evans,  a  student  of  the  Presbytery  of  Caermar- 
then.     He  was  ordained  May  8,  1723,  at  Pencader.§ 

The  Synod  also  received  from  Scotland  Robert  Laing  || 
in  1722,  and  William  McMillan!  in  1724,  but  they  re- 
mained but  a  short  time  at  work. 


made  by  Mr.  Blount  that  it  may  be  resolved  by  this  Board  that  whereas  Mr.  Gil- 
lespy  has  received  considerable  sums  of  money  and  parcels  of  books  in  order  to  his 
going  over  to  Maryland  to  preach  the  gospel  there,  it  is  the  opinion  of  this  Board 
that  Mr.  Gillespie  ought  with  all  possible  speed  to  go  over  to  Maryland  according 
to  his  repeated  promises  and  engagements,  it  was  resolved  accordingly  and  that 
Mr.  Calamy  is  desired  to  acquaint  Mr.  Gillespy  with  the  said  resolution."  But 
it  was  ineffectual.  William  Gillespie  remained  in  England.  He  was  settled 
at  Hatherley,  in  Devonshire,  from  1 726-1 743.  The  minutes  of  the  Fund  also 
show  that  June  S,  1713,  there  was  an  ineffectual  attempt  to  send  a  minister  to 
Carolina.  "Agreed  that  ^10  be  allowed  to  Mr.  Mack  Murdrey  for  an  ex- 
traordinary supply  in  case  he  goes  to  Carolina."  It  ought  also  to  be  considered 
that  these  ineffectual  efforts  that  went  on  record  imply  also  still  more  numerous 
efforts  that  were  unsuccessful,  and  did  not  ripen  sufficiently  to  be  recorded. 

*  He  appears  in  the  Minutes  of  the  Presbyterian  Fund  Board  of  London  as  at 
Dartford,  in  Kent.  The  record  is,  "  Paid  Orme  on  his  going  to  Maryland." 
Webster  must  be  mistaken  in  representing  him  from  Devonshire,  England,  un- 
less this  possibly  might  be  his  birthplace.     (Webster,  in  /.  c,  p.  372.) 

t  Hutcheson  was  a  bursar  of  Theology  in  the  University  of  Glasgow,  April  28, 
1714. 

\  See  Appendix  XXIV.  for  his  letter  from  thence  to  Principal  Sterling. 

§  Webster,  in  /.  c,  p.  374. 

I  A  weak  man,  who  was  suspended  and  restored,  and  at  last  in  1726,  by  the 
Synod's  advice,  demitted  the  ministry. 

1[  McMillan  is  entered  at  the  University  of  Glasgow  March  11,  1720.  He  disap- 
peared from  notice  as  soon  as  he  was  licensed  to  preach. 

13 


194:  AMERICAN  PRESBYTERIANISM. 

V. — THE     SUBSCRIPTION     CONTROVERSY    IN     GREAT 
BRITAIN. 

The  churches  in  Great  Britain  were  at  this  time 
greatly  disturbed  by  a  controversy  respecting  subscrip- 
tion to  articles  of  faith.  The  controversy  was  occasioned 
by  the  outbreak  of  Semi-Arianism  in  the  ranks  of  the 
Presbyterian  ministry. 

The  conflict  with  Semi-Arianism  began  in  Dublin  be- 
tween the  ministers  of  the  Presbytery  of  Dublin  and 
Thomas  Emlyn,  who  was  the  first  among  Presbyterians 
to  agitate  against  the  orthodox  doctrine  of  the  Trinity. 

Thomas  Emlyn  *  gives  the  origin  of  the  controversy : 

"  I  had  been  a  preacher  in  Dublin  (together  with  Mr.  J.  Boyse) 
for  eleven  years,  to  a  congregation  of  Protestant  dissenters,  who 
were  generally  a  sober  and  peaceable  people,  not  unworthy  of 
my  love,  nor  had  been  wanting  in  any  testimonies  of  affection 
and  respect  that  I  could  reasonably  desire  or  expect  from  them. 
....  I  own  I  had  been  unsettled  in  my  notions  from  the  time  I 
read  Dr.  Sherlocks  Book  of  the  Trinity  which  sufficiently  discov- 
ered how  far  many  were  gone  back  towards  Polytheism  ;  I  long 
tried  what  I  could  do  with  some  Sabellian  turns,  making  out  a 
Trinity  of  somewhat  in  one  single  mind.  I  found  that  by  the 
Fatherhood  scheme  of  Dr.  Sherlock  and  Mr.  Howe,  I  best  pre- 
served a  Trinity,  but  I  lost  the  unity  ;  by  the  Sabellian  scheme 
of  modes  and  subsistence,  and  properties,  &c.  I  best  kept  up  the 
divine  unity  :  but  then  I  had  lost  a  Trinity  such  as  the  Scripture 

discovers,  so  that  I  could  never  keep  both  in  view  at  once 

One  of  the  congregation  of  leading  influence  ....  having  first 
put  Mr.  Boyse  upon  the  inquiry,  himself  came  with  Mr.  Boyse  to 
my  house,  June  1702,  acquainting  me  with  these  jealousies 


*  Thomas  Emlyn  was  born  at  Stamford,  in  Lincolnshire,  in  1663.  He  was 
educated  at  the  Dissenters'  Academy  in  Northamptonshire,  and  at  Emanuel  Col- 
lege, Cambridge.  He  became  chaplain  to  the  countess  of  Donegal  and  preached 
frequently  in  Belfast.  In  1691  he  became  colleague  of  Mr.  Boyse  in  Dublin. 
When  he  removed  to  London  "  he  became  the  intimate  friend  and  associate  of 
Foster,  Clark,  and  Whiston."  "  He  died  in  the  year  1743  in  the  79  year  of  his 
age."     (Armstrong,  Ordination  Service,  p.  70.) 


THE  SYNOD  OF  PHILADELPHIA.  195 

I  now  thought  myself,  bound  as  a  Christian,  to  declare  my  faith 
openly  in  so  great  a  point,  and  freely  own'd  myself  convinced, 
that  the  God  and  Father  of  Jesus  Christ  is  alone  the  supreme 

being,  and  superior  in  excellency  and  authority  to  his  son 

Mr.  Boyse,  not  willing  to  take  such  a  weighty  matter  on  himself, 
brought  it  on  the  stage  before  the  meeting  of  the  Dublin  minis- 
ters, to  have  his  brethrens  advice Upon  this  their  first  and 

only  conference  with  me,  these  ministers  immediately  the  same 
day  agreed  to  cast  me  off,  and  that  I  should  preach  no  more.' 
{A  True  Narrative  of  the  Proceedings  of  the  Dissenting  Ministers 
of  Dublin  against  Mr.  Thomas  Emlyn,  London,  17 19,  pp.  xiv.  seo.) 

It  is  evident  that  the  Semi-Arianism  of  Thomas  Em- 
lyn found  no  sympathy  among  the  broad  and  generous 
minded  Presbyterian  ministers  of  Dublin.  They  sepa- 
rated from  him  without  raising  the  question  of  subscrip- 
tion, and  without  exacting  tests  of  orthodoxy  from  one 
another. 

Semi-Arianism  soon  after  manifested  itself  in  England, 
in  the  case  of  James  Pierce,  of  Exeter.  James  Pierce 
had  been  influenced  by  an  acquaintance  with  William 
Whiston,  and  also  by  reading  Samuel  Clark's  Scripture 
Doctrine  of  the  Trinity,  to  fall  in  very  largely  with  their 
views.  He  was  called  to  the  pastorate  at  Exeter  in 
1713.  The  dispute  arose  in  the  spring  of  1717.  In  1718 
Mr.  Pierce  and  others  stated  their  views  in  the  Assembly 
at  Exeter.     He  said  : 

**  I  am  not  of  the  opinion  of  Sabellius,  Arius,  Socinus,  or  Sher- 
lock. I  believe  there  is  one  God,  and  can  be  no  more.  I  believe 
the  Son  and  Holy  Ghost  to  be  divine  persons,  but  subordinate  to 
the  Father ;  and  the  unity  of  God  is,  I  think,  to  be  resolved  into 
the  Father's  being  the  fountain  of  the  divinity  of  the  Son  and 
Spirit."  (James  Pierce,  The  Western  Inquisition,  London,  1720, 
p.  10$.  The  Minutes  of  the  United  Brethren  of  the  city  and 
county  of  Exon  and  county  of  Devon  from  1690  to  September  4, 
1717,  are  in  Dr.  Williams'  Library,  Grafton  street,  London,  but 
unfortunately  they  cease  just  as  the  controversy  begins.) 

James  Pierce,  like  Thomas  Emlyn,  was  a  Semi-Arian. 


196  AMERICAN  PRESBYTER1ANISM. 

The  question  arose  how  to  deal  with  this  error.  There 
were  two  parties  in  the  Assembly  at  Exeter;  and  the 
same  two  parties  at  once  developed  in  London.  The 
advice  of  the  London  ministers  was  asked  by  both  sides. 
They  held  several  meetings  of  the  three  denominations — 
Presbyterian,  Congregational,  and  Baptist — in  February 
and  March,  1718(9).  The  Committee  of  the  three  de- 
nominations prepared  a  paper  containing  "  Advice  for 
promoting  Peace"  and  brought  it  before  the  General 
Meeting  in  London,  February  19,  1718(9).  It  was  care- 
fully considered,  paragraph  by  paragraph,  without  any 
division.  February  24th  it  was  carried  by  the  majority 
that  "  a  declaration  concerning  the  Trinity  should  not 
be  inserted  in  the  letter  of  advice."  March  3d  the  mi- 
nority renewed  the  debate  and  urged  to  have  the  decla- 
ration inserted ;  and  when  they  could  not  accomplish 
their  purpose,  withdrew,  and  held  a  meeting  by  them- 
selves, and  subscribed  with  their  names  the  first  of  the 
XXXIX  Articles  of  the  Church  of  England,  and  the 
5th  and  6th  questions  of  the  Westminster  Shorter  Cate- 
chism. This  raised  the  question  of  subscription  above 
the  question  of  how  to  deal  with  Semi-Arianism  ;  and 
the  discussion  of  this  question  prevented  the  union  of 
the  body  against  Pierce  and  his  followers. 

The  Presbyterian  and  Congregational  ministers  of  Eng- 
land had  long  been  opposed  to  subscription  to  creeds. 
Those  who  urged  subscription  were  raising  a  new  issue. 
They  plead  that  the  emergency  justified  it,  and  they 
urged  subscription  to  a  single  article  of  faith  in  order  to 
overcome  a  specific  error.  Such  subscription  had  prec- 
edents enough  in  Puritan  history.*  But  there  was 
great  disagreement  as  to  the  propriety  of  doing  so  on 
this  occasion.     The  London  ministers  broke  into  three 


*  See  pp.  43-45- 


THE  SYNOD  OF  PHILADELPHIA.  197 

parties,— subscribers,  non-subscribers,  and  neutrals.  The 
non-subscribers  being  in  the  majority,  went  on  with  their 
meeting,  after  the  withdrawal  of  the  subscribers;  the 
moderator,  Josh.  Oldfield,  remained  in  the  chair;  they 
adopted  their  Letter  of  Advice,  and  sent  it  to  Exeter. 
Their  views  as  to  subscription  are  thus  stated : 

"  If  after  all,  a  publick  hearing  be  insisted  on,  we  think  the 
Protestant  principle,  that  the  Bible  is  the  only  and  the  perfect  rule 
of  faith,  obliges  those  who  have  the  case  before  them,  not  to 
condemn  any  man  upon  the  authority  of  human  decisions,  or  be- 
cause he  consents  not  to  human  forms  or  phrases:  But  then 
only  is  he  to  be  censured,  as  not  holding  the  faith  necessary  to 
salvation,  when  it  appears  that  he  contradicts,  or  refuses  to  own, 
the  plain  and  express  declarations  of  Holy  Scripture,  in  what  is 
there  made  necessary  to  be  believed,  and  in  matters  there  solely 

revealed We  did  not  think  fit  to  subscribe,  because  we 

thought  no  sufficient  reasons  were  offered,  for  our  subscribing. 
We  were  prest  to  it,  that  we  might  clear  ourselves  from  the  sus- 
picions of  Arianism.  But,  as  we  knew  no  just  ground  of  sus- 
picion, much  less  of  any  charge  against  us,  we  thought  it  would 
ill  become  us  so  far  to  indulge  an  unreasonable  jealousy,  as  to 
take  a  step  of  this  nature  for  removing  it ;  especially  since  doing 
it  would  have  been  inconsistent  with  one  of  the  Advices  which 
we  thought  necessary  to  be  given,  and  which  was  founded  upon  an 
Apostolical  rule."  (Authentick  Account  of  several  things  done  and 
agreed  upon  by  the  Dissenting  ministers  lately  assembled  at  Salter's 
Hall,  London,  1719;  also,  A  true  relation  of  some  proceedings  at 
Salter's  Hall  by  those  ministers  who  signed  the  First  Article  of  the 
Church  of  England,  &*c,  London,  171 9.) 

Of  the  Presbyterians  50  were  non-subscribers,  26  sub- 
scribers, and  9  neutrals.  Of  the  Congregationalists  7 
were  non-subscribers,  23  were  subscribers,  and  5  neutrals. 
This  was  the  situation  when  the  Synod  of  Philadelphia 
wrote  to  the  Dissenting  ministers  of  London  in  1720, 
and  addressed  it  to  Dr.  Calamy,  John  Nesbitt,  and  James 
Anderson,  with  a  short  postscript  to  each.* 

*  See  p.  192.  Calamy  was  an  English  Presbyterian,  pastor  of  Long  Ditch 
church,  Westminster ;  Anderson  was  a  Scotch  Presbyterian,  pastor  of  the  Scots' 


198  AMERICAN  PRESBYTERIANISM. 

Considering  the  state  of  parties  in  London  at  the 
time,  the  American  Synod  made  a  shrewd  and  non-com- 
mittal choice  in  its  correspondents.  Calamy  was  the 
leader  of  the  neutrals.  Reynolds  and  Tong  were  fierce 
for  subscription,  but  the  great  majority  of  the  Presby- 
terian brethren  were  against  them,  and  so  the  American 
Synod  preferred  to  write  to  Calamy.  The  great  ma- 
jority of  the  Congregational  brethren  were  subscribers, 
and  Nesbitt  fairly  represented  them.  Anderson  was 
a  subscriber,  and  represented  the  Scotch  element  in 
London. 

The  position  of  the  neutrals  is  explained  by  Calamy 
to  Principal  Chalmers,  of  Aberdeen,  who  happened  to 
be  in  London  and  tried  to  persuade  him  to  join  the 
subscribers : 

"  I  told  him,  that,  as  for  the  true  eternal  divinity  of  the  Lord 
Jesus  Christ,  I  was  very  ready  to  declare  for  it,  at  that  time 
or  any  other,  and  durst  not  in  conscience  be  backward  to  it. 
But  I  could  upon  good  grounds  assure  him,  that  was  not  the 
point  in  question  among  those  that  were  to  meet  together  on  the 
day  following ;  that  certain  gentlemen  behind  the  curtain  had 
so  influenced  their  respective  friends,  for  two  different  ways  and 
methods  to  which  they  severally  inclined,  that,  as  they  appeared 
disposed,  a  fierce  contention  and  a  shameful  breach  was  in  my 
apprehension  unavoidable."  (Edmund  Calamy,  Historical  Ac- 
count of  ?ny  own  Life,  2d  edition,  London,  1830,  II.,  pp.  414-415.) 

Chalmers  subsequently  admitted  that  Calamy  was  cor- 
rect, after  he  had  attended  the  meeting  and  seen  the 
predicted  results.*  It  was  partisanship,  and  not  zeal  for 
Jesus  Christ,  that  brought  on  this  deadly  strife,  as  it 
does  most  ecclesiastical  contentions  and  divisions.  The 
Synod  of  Philadelphia  was  informed  as  to  the  real  state 


church,  Piccadilly ;   Nesbitt  was  pastor  of  the   Congregational  church,  Hare 
Court.     (James,  History  of  Litigation,  pp.  669,  650.) 
*  Calamy,  in  /.  c.}  II.,  p.  416. 


THE  SYNOD  OF  PHILADELPHIA.  199 

of  affairs,  and,  as  it  seems,  agreed  with  Calamy  not 
to  compromise  itself.  Isaac  Watts,  Daniel  Neal,  and 
Samuel  Price  also  agreed  with  Calamy  and  remained 
neutral. 

It  was  indeed  a  sad  mistake  to  divide  the  body  on 
this  question.  The  real  sympathizers  with  Pierce  were 
a  handful,  and  could  easily  have  been  thrown  off,  if 
the  over-zealous  subscribers  had  not  lost  their  heads, 
put  themselves  in  a  minority,  and  entered  into  war- 
fare with  the  non-subscribing  brethren  and  the  neutrals 
who  were  as  orthodox  as  themselves.  The  General 
Synod  of  Ulster,  at  the  meeting  in  1720,  wrote  a  pacifi- 
cal  letter,  prepared  by  Kirkpatrick,  Abernethy,  Choppin, 
and  Orr: 

"  The  General  Synod  of  dissenting  ministers  in  the  North  of 
Ireland  now  assembled  at  Belfast  with  co-respondents  from  the 
Revd  Presbytery  of  Dublin  and  the  South,  have  found  themselves 
obliged  to  take  into  the  most  serious  consideration  those  lament- 
able differences  which  have  of  late  happened  among  Protest- 
ants especially  of  our  denomination,  indeed  the  same  spirit  of 
jealousy  and  division  which  has  so  lately  prevailed  in  other 
churches  had  begun  to  move  among  ourselves,  and  we  were  un- 
der the  apprehension  of  such  a  breach  as  would  have  been  the 
subject  of  our  enemies  insulting  triumphs  and  the  deepest  re- 
gret of  all  who  wish  well  to  the  honour  and  interest  of  pure 
religion,  but  by  the  good  hand  of  God  upon  us,  our  fears  are 
hitherto  prevented,  and  we  have  fallen  into  such  peaceful  meas- 
ures, as  we  hope  will  strengthen  and  perpetuate  our  good  agree- 
ment ....  permit  us  therefore  our  much  esteemed  brethren  to 
express  our  sincere  concern  that  your  endeavours  hitherto  for 
restoring  concord  have  been  in  so  great  measure  unsuccessful, 
and  our  hearts  desire  is  that  you  may  be  encouraged  to  an  un- 
wearyed  diligence  in  using  that  great  interest  which  we  are  per- 
suaded you  have  with  the  contending  parties  to  lay  aside  their 

animosities  and  return  to  brotherly  love  and  peace It  is 

so  much  the  more  to  be  hoped  that  charitable  councils  will  take 
place,  because  with  great  satisfaction  we  have  received  assurance, 
that  our  dear  Brethren  speak  the  same  things,  and  that  there 


200  AMERICAN  PRESBYTERIANISM. 

are  no  divisions  among  them  about  any  important  points  of  doc- 
trine, but  only  prudential  methods,  and  matters  of  an  inferior 
nature,  concerning  which  differences  of  judgment  ought  not,  we 
do  not  say  to  destroy,  but  even  in  any  degree  to  lessen  charity." 
(See  MS.  Minutes  of  the  Synod  of  Ulster?) 

This  admirable  letter  was  addressed  to  the  chiefs  of 
the  three  parties,  viz. :  Josh.  Oldfield,  Edmund  Calamy, 
Tong,  Mayo,  Barker,  Robinson,  Evans,  Reynolds,  Wright, 
Grosvenor,  and  Brown.  It  breathes  the  sweet  and  noble 
spirit  of  that  best  of  Irish  Synods,  which  passed  the 
Pacific  Act. 

Subscription  to  the  Westminster  Standards  was  not 
designed  by  the  Westminster  Assembly,  and  was  not  re- 
quired or  favored  by  the  English  Presbyterians,  nor  by 
the  Dublin  Presbytery  in  Ireland,  which  was  in  close 
sympathy  and  harmony  with  the  English  Presbyterians 
from  the  beginning.  Antony  Tuckney,  one  of  the  best 
theologians  in  the  Westminster  Assembly,  tells  us  : 

"  In  the  Assemblie,  I  gave  my  vote  with  others  that  the  Con- 
fession of  Faith,  put  outt  by  Authoritie  should  not  bee  eyther 
required  to  bee  sworn  or  subscribed  too  ;  wee  having  bin  burnt 
in  the  hand  in  that  kind  before,  but  so  as  not  to  be  publickly 
preached  or  written  against."  {Eight  Letters  of  Dr.  Antony  Tuck- 
ney, and  Dr.  Benjamin  Whichcote,  London,  1753,  p.  76.) 

Subscription  to  the  Westminster  Confession  did  not 
originate  in  the  Church  of  Scotland.  Prior  to  the  Revo- 
lution the  Westminster  Confession  was  honored  as  ap- 
proved with  certain  explanations,  "  as  most  agreeable  to 
the  Word  of  God,  and  in  nothing  contrary  to  the  received 
doctrine  of  this  Church"  In  1690  the  Scotch  Parliament 
ratified  it  anew  "  as  the  public  and  avowed  Confession 
of  this  Church,  containing  the  sum  and  substajice  of  the 
doctrine  of  the  Reformed  Churches."  The  General  As- 
sembly of  the  same  year  appointed  it  to  be  subscribed 
by  "  all  probationers  licensed  to  preach,  all  intrants  into 


THE  SYNOD  OF  PHILADELPHIA. 


201 


the  ministry,  and  all  ministers  and  elders  received  into 
communion." 

In  1693,  Parliament  required  subscription  of  all  minis- 
ters, and  in  1693  the  General  Assembly  passed  an  act 
and  formula  of  subscription  in  accordance  with  this  re- 
quirement of  Parliament,  as  follows  : 

"  I  do  sincerely  own  and  declare  the  above  Confession  of  Faith, 
approven  by  former  General  Assemblies  of  this  Church,  and  rati- 
fied by  law  in  the  year  1690,  to  be  the  Confession  of  my  faith, 
and  that  I  own  the  doctrine  therein  contained  to  be  the  true 
doctrine,  which  I  will  constantly  adhere  to." 

However,  niany  Presbyteries  accepted  a  modified  sub- 
scription which  originated  between  1690  and  1694:  "I 
subscribe  and  will  adhere  to  the  Confession  of  Faith 
therein  contained  as  founded  on,  and  consonant  to,  the 
Holy  Scriptures."  No  one  familiar  with  Scottish  history 
from  1690  onwards,  will  say  that  even  the  stricter  for- 
mula of  subscription  meant  verbal  subscription.  It  was 
interpreted,  in  view  of  the  Act  of  Parliament  of  1690, 
"  as  containing  the  sum  and  substance  of  the  doctrine  of 
the  Reformed  Churches." 

The  Irish  Presbyterian  ministers  fled  to  Scotland  in 
1689.  When  they  returned,  many  of  them  were  inclined 
to  follow  their  Scottish  brethren  so  far  as  was  possible. 
In  1698,  the  Synod  of  Ulster  resolved  "  That  young  men 
licensed  to  preach  be  obliged  to  subscribe  to  our  Con- 
fession of  Faith  in  all  the  articles  thereof,  as  the  Confes- 
sion of  their  faith."  This  did  not  apply  to  ministers  in 
charge  or  ruling  elders,  as  did  the  Scotch  Act  of  1693. 
The  Act  of  1698  was  renewed  in  1705  : 

"  That  such  as  are  to  be  licensed  to  preach  the  gospel,  sub- 
scribe the  Westminster  Confession  of  Faith  to  be  the  confession 
of  their  faith,  and  promise  to  adhere  to  the  doctrine,  worship, 
discipline  and  government  of  this  church,  as  also  those  who  are 
licensed  and  have  not  subscribed,  be  obliged  to  subscribe  before 
their  being  ordained  among  us." 


202  AMERICAN  PRESBYTERTANISM. 

The  Scotch  Act  required  by  Parliament  could  not  be 
passed  in  Ireland,  where  the  State  Church  was  Episcopal, 
and  not  Presbyterian  ;  and  indeed  there  were  diverse 
elements  in  Ireland  which  rendered  such  an  Act  impos- 
sible in  itself. 

The  Act  of  1705  was  due  to  the  excitement  produced 
by  the  Emlyn  case.  It  was  unanimously  passed.  James 
Kirkpatrick  and  John  Abernethy,  afterwards  distin- 
guished as  non-subscribers,  were  present  and  agreed  to 
it.*  Thomas  Witherow  and  James  Kirkpatrick  both 
claim  that  this  was  the  first  Act.f 

In  1705,  the  Belfast  Society  was  founded  by  John 
Abernethy,  of  Antrim.  This  Society  attracted  the 
youngest  and  ablest  ministers  of  the  district.  Many 
of  them  were  pupils  of  Professor  Simson,  of  Glasgow, 


*  Thomas  Witherow,  Historical  and  Literary  Memorials  of  Presbyterianism 
in  Ireland,  Belfast,  1879,  p.  142. 

t  "  The  Protestant  dissenters  never  required  of  their  candidates  for  the  holy 
ministry  subscription  to  the  Westminster  Confession  or  any  other  Confession  or 
book  whatsoever,  until  the  year  1705  ;  though  it  had  obtained  for  some  years  be- 
fore as  a  custom  among  the  Dissenters  in  the  North  for  the  candidates  to  profess 
their  assent  to  it  at  their  ordination  ;  but  even  that  custom  was  introduced  with- 
out any  act  of  their  ecclesiastical  assemblies,  there  being  no  act  for  making  it  a 
term  of  communion  before  the  year  1705.  In  which  year  a  Northern  Synod  re- 
solved to  require  subscription  to  the  said  confession,  from  all  their  candidates  as 
the  confession  of  their  faith.  But  the  Dissenters  in  the  city  of  Dublin  and  South 
of  Ireland  have  not  to  this  day  required  any  subscription  from  their  candidates, 
who  do  all  prepare  their  own  confession  in  their  own  words.  Having  first  pre- 
sented it  to  their  ordainers,  upon  their  receiving  satisfaction  by  it,  they  deliver  it 
openly  at  their  ordination,  in  presence  of  their  ordainers,  and  of  the  church  of 
which  they  are  to  undertake  the  pastoral  care.  Which  has  likewise  been,  and 
yet  continues,  the  constant  and  universal  custom  of  the  English  Dissenters,  not 
excepting  the  very  time  when  Presbyterian  Government  had  all  the  civil  sanction 
in  England  which  the  Long  Parliament  could  give  it,  and  when  the  Westminster 
Assembly  flourished,  and  was  in  the  greatest  vogue  ;  who  having  completed  the 
Confession,  would  not  have  missed  to  recommend  subscription  to  it,  had  that 
been  ever  intended  as  their  design  in  composing  it.  And  they  discovered  no 
great  fondness  of  subscription  when  they  rejected  a  motion  made  to  them,  that 
they  should  subscribe  the  Shorter  Catechism  composed  by  themselves."  (Kirk- 
patrick, Vindication  of  Subscribers  and  Non-subscribers,  pp.  18  sea. ;  in  Withe- 
row, in  /.  c. ,  pp.  166  sea.) 


THE  SYNOD  OF  PHILADELPHIA.  203 

and  they  were  in  sympathy  with  the  broad  Presbyteri- 
anism  of  Scotland,  Dublin,  and  England.  This  Society 
became  so  strong  that  it  furnished  five  out  of  six  moder- 
ators to  the  Synod  between  1709  and  1716. 

There  was  a  struggle  over  the  Toleration  Act,  which 
passed  without  requiring  subscription.  The  Dublin 
Presbytery  and  the  Belfast  Society  used  their  influence 
against  subscription  and  prevailed.  The  Irish  Presbyte- 
rian church  was  therefore  free  in  this  regard.  The  Synod 
at  Belfast  in  17 16  debated  the  matter,  and  expressed 
themselves  as  in  favor  of  including  subscription  to  the 
Westminster  Confession  of  Faith  in  the  Toleration  Act, 
or  a  sum  of  it  expressed  in  a  formula  adopted  by  them ; 
but  the  Dublin  Presbytery  and  the  Belfast  Society  pre- 
vailed over  them. 

In  the  meanwhile  the  discussion  in  Ireland  was  com- 
plicated by  the  discussions  in  Scotland  over  the  case  of 
Prof.  Simson,  of  Glasgow,  the  teacher  in  theology  of  a 
large  number  of  the  younger  Irish  ministers.  The  same 
movements  of  thought  were  in  progress  in  Scotland  as 
in  England  and  in  Ireland. 

Edmund  Calamy  visited  Scotland,  the  General  Assem- 
bly, and  the  Scotch  universities,  in  1709.  He  noted 
there  as  elsewhere  a  difference  of  opinion  in  ecclesias- 
tical affairs.  He  testifies  that  he  attended  a  committee 
meeting  of  one  from  every  Synod  of  the  Church  of  Scot- 
land to  choose  a  professor  of  Church  History,  and  was 
amazed  to  find  "  that  not  one  in  all  the  company  was 
for  the  jure  divino  of  the  Presbyterian  form  of  church 
government,  though  they  freely  submitted  to  it."  He, 
however,  mentions  a  James  Webster  "  who  was  over- 
orthodox,  and  as  great  a  bigot  as  any  in  the  country"; 
and  a  mother  who  was  anxious  for  her  son,  who  had 
gone  to  London.  She  says  to  Calamy  :  " '  If  he  had  but 
gone  to  where  they  had  the  gospel,  I  should  not  have 


20JJ-  AMERICAN  PRESBYTERIANISM. 

been  near  so  much  concerned/  'Ah,  sir/  said  she,  'you 
have  no  Kirk  Sessions,  Presbyteries,  Synods,  and  Gen- 
eral Assemblies,  and  therefore  have  not  the  gospel.'  "  * 
Calamy  was  honored  with  a  doctorate  from  the  three 
universities — Edinburgh,  Aberdeen,  and  Glasgow.  Dan- 
iel Williams  also  received  the  same  honors  at  the  same 
time.  The  leading  divines  of  Scotland  were  in  sympa- 
thy with  Daniel  Williams  and  Edmund  Calamy,  Joseph 
Boyse  and  James  Kirkpatrick,  the  leading  Presbyterian 
divines  of  England  and  Ireland. 

This  was  now  illustrated  in  the  struggle  over  the  case 
of  Professor  Simson.  James  Webster  was  the  chief 
prosecutor,  charging  him  with  Socinianism  and  Armini- 
anism.  This  he  disclaimed,  and  his  disclaimer  was  al- 
lowed by  the  General  Assembly.  His  real  fault  was 
that  he  was  endeavoring,  as  a  teacher  of  theology,  to  ex- 
plain orthodox  doctrines  in  the  terminology  and  in  ac- 
cordance with  the  methods  and  currents  of  thought  of 
his  age ;  while  his  adversaries  were  clinging  to  the  old 
forms  of  statement  in  the  scholastic  divines,  which  had 
been  introduced  into  the  universities  in  place  of  the 
older  Scottish  worthies.  The  process  resulted  in  a  warn- 
ing in  1 717  to  Prof.  Simson  and  all  other  professors  and 
ministers  "  from  using  such  expressions  and  venting 
such  opinions  or  hypotheses  as  are  different  from  those 
commonly  used  by  orthodox  divines  and  are  not  evi- 
dently founded  in  Scripture."  This  did  not  satisfy 
either  side,  and  the  contest  continued  for  many  years. 
The  liberal  party  in  Scotland,  England,  and  Ireland  sup- 
ported Prof.  Simson  at  the  time. 

In  1 7 19,  Abernethy  preached  a  sermon  on  "  Religious 
obedience  founded  on  personal  persuasion,"  and  in  1722 
and  1724,  two  pamphlets  appeared  against  subscription, 

•  E.  Calamy,  Historical  Account  of  my  own  Life,  2d  edition,  London,  1830, 
H'i  PP.  i53,  161,  167-170. 


THE  SYNOD  OF  PHILADELPHIA.  205 

endorsed  by  the  Dublin  ministers  :  Joseph  Boyse,  Weld, 
and  Choppin  ;  and  James  Kirkpatrick,  and  Halliday,  of 
Belfast.  These  were  the  most  prominent  Presbyterian 
ministers  in  Ireland  at  the  time.  The  majority  was 
against  them.  But  they  were  men  of  power  and  influ- 
ence, and  had  the  sympathy  of  the  London  Presbyteri- 
ans with  them,  and  also  the  liberal  party  in  Scotland. 
The  strict  subscriptionists  in  Scotland  were  in  agreement 
with  MacBride,  the  leader  of  the  Irish  subscribers.  In  or- 
der to  peace,  the  Synod  passed  in  1720  a  Pacific  Act,  with 
the  design  of  harmonizing  the  parties.  Robert  Craig- 
head was  chiefly  instrumental  in  this.  He  took  the  part 
of  reconciler  and  succeeded  for  the  time.*  This  Pacific 
Act  is  of  great  importance  to  the  American  Presbyterian 
Church,  for  it  was  the  basis  of  its  Adopting  Act.f 

The  Pacific  Act  did  not  satisfy  the  advocates  of  sub- 
scription. The  London  conflict  excited  them  to  re- 
newed action.  In  1721  supplications  were  made  from 
18  congregations  in  the  Northwest  against  the  Belfast 
society,  praying  that  "  all  the  members  of  the  Synod, 
and  of  all  inferior  judicatories,  may  be  obliged  to  sub- 
scribe the  Westminster  Confession  as  the  Confession  of 
their  faith."  % 

*  Robert  Craighead  was  son  of  the  Robert  Craighead  of  Donaghmore  and 
Derry.  He  was  born  at  Donaghmore  in  1684,  educated  at  a  school  in  Deny, 
and  completed  his  education  at  the  Universities  of  Glasgow,  Edinburgh,  and 
Leyden.  He  was  licensed  by  the  Presbytery  of  Derry,  and  soon  after  chosen  co- 
pastor  of  Capel  street  chapel,  Dublin,  in  1709.  "In  the  violent  agitations 
fomented  amongst  the  Presbyterians  of  Ulster  he  could  not  avoid  being  much 
concerned  ;  'but  the  part  he  took  was  that  of  a  reconciler,  which  he  discharged 
with  such  temper  and  prudence  that  scarcely  did  any  minister  stand  so  fair  and 
maintain  so  good  an  interest  with  both  parties.'  "  He  remained  minister  of 
Capel  street  chapel  for  29  years,  and  died  July  30,  1738  (Armstrong,  Ordination 
Service,  p.  98).  "  He  agreed  with  the  non-subscribers  in  asserting  that  the 
church  is  not  authorized  in  requiring  subscription  to  any  human  creed  as  a  test 
of  ministerial  communion."    (Witherow,  Hist.  Memorials,  p.  18S.) 

t  We  shall  consider  this  Act  more  fully  in  connection  with  the  American  Act. 
See  pp.  216  seq. 

X  Kirkpatrick,  Defence  0/  Christian  Liberty,  pp.  47  seq.  ;  Witherow,  in  /.  c, 
p.  167. 


206  AMERICAN  PRESBYTERIANISM. 

The  excitement  over  Prof.  Simson's  teaching  broke 
out  afresh  in  Scotland.  In  the  winter  of  1725,  "  sur- 
mises and  reports  of  unsound  and  erroneous  doctrine 
being  taught  at  Glasgow  "  were  industriously  circulated. 
The  "  raiser  and  broacher  of  the  fama  clamosa  against 
the  Professor"  was  James  Sloss,  one  of  his  former  stu- 
dents, then  pastor  in  Glasgow,  who  represented  that  the 
Professor  had  taught  in  his  class-room  in  1725  serious 
heresies  upon  the  doctrine  of  the  Trinity.  It  seems  that 
the  Professor  was  accustomed  to  comment  upon  Markius' 
Medulla  and  Pictet's  Compendium,  and  to  discuss  them 
with  reference  to  the  Westminster  standards.  Prof.  Sim- 
son  wrote  a  fraternal  letter  from  a  sick-bed  to  the  Pres- 
bytery of  Glasgow,  March  2,  1725(6),  which  ought  to 
have  set  these  rumors  at  rest ;  for  his  statements  with 
reference  to  the  questions  raised  are  clear,  distinct,  and 
entirely  orthodox ;  but  there  was  such  excitement  over 
the  matter  that  it  was  deemed  best  to  enter  judicially 
upon  the  case.* 

It  appears  that  Prof.  Simson  was  endeavoring  to  meet 
the  Semi-Arianism  of  the  time  by  better  statements  of 
the  orthodox  doctrine.  His  views  are  presented  in  keen 
and  discriminating  language  and  are  subtile  in  analysis. 
They  put  the  doctrine  in  fresh  forms,  to  meet  the  diffi- 
culties that  were  springing  up  in  the  minds  of  the  young, 
owing  to  the  views  of  Samuel  Clark,  William  Whiston, 
and  others ;  and  which  already  had  wrought  mischief  in 
the  case  of  Thomas  Emlyn  in  Ireland,  and  James  Pierce 
in  England  ;  and  which  were  destined  to  rend  all  the 
churches  of  Great  Britain  in  the  18th  century,  and  to 
divide  the  Congregational  churches  of  New  England. 
The  views  of  Prof.  Simson  and  his  methods  of  statement 
might  have  proved  the  very  best  antidote.     They  were 


*  The  Case  of  Mr.  John  Simson,  Prof,  of  Divinity  in  the  University  of  Glas- 
gow, 2d  edition,  Edinburgh,  1727. 


THE  SYNOD  OF  PHILADELPHIA. 


207 


indeed  a  sign  of  the  times.  It  has  been  the  fashion  to 
represent  him  as  the  father  of  Moderatism  in  Scotland. 
He  was  rather  a  man  who  saw  the  errors  rising,  and  dis- 
cerned that  the  scholastic  barriers  were  unable  to  resist 
the  tide.  He  strove  to  improve  the  orthodox  state- 
ments and  make  them  more  powerful  against  error.  He 
was  a  broad,  catholic,  tolerant,  and  generous-minded 
man,  who  was  partially  sacrificed  for  the  sake  of  peace 
and  unity  in  the  church.* 

In  1725  the  General  Synod  assembled  at  Dungannon 
and  passed  overtures  on  the  subject  of  subscription.  The 
Dublin  ministers — J.  Boyse  and  others — had  written  a 
private  letter  on  the  subjects  coming  before  the  Synod. 
This  letter  was  attacked  by  MacBride  and  defended  by 
Boyse.  MacBride  took  the  position  that  the  peace  and 
unity  of  the  Church  of  Scotland  (where  there  are  above 
a  thousand  ministers)  is  better  preserved  than  in  any 
Church  where  no  subscription  to  a  body  of  Christian 
doctrine  is  required.  Boyse,  in  reply  to  this,  refers  to  the 
Marrow  controversy,  which  was  agitating  the  Church  of 
Scotland,  and  claims  that  subscription  has  in  no  way 
secured  a  unity  in  the  real  doctrines  of  Christianity, 
where  there  has  been  a  unity  in-  the  words  or  sounds  by 
which  it  is  expressed  in  the  Westminster  Confession. 

"And  I  take  the  Freedom  to  tell  him,  that  I  truly  fear  the  Sub- 
scription to  that  Confession,  which  is  there  so  strictly  required, 
without  so  much  as  the  Allowance  of  the  Pacific  Act,  will  sooner 
or  later  become  the  fatal  Engine  of  breaking  their  Amity  and 
Peace,  especially  if  they  should  ever  set  up  an  unlimited  inquisi- 
tory  Power"     (Joseph  Boyse,  Works,  II.,  p.  357,  London,  1728.) 

The  Church  of  Scotland  was  at  this  time  tolerant  in 
spirit  and  generous  in  its  dealings  with  the  Marrow  men, 
but  the  prediction  of  Boyse  was  speedily  fulfilled,  in  the 
secession  movement  led  by  the  Erskines. 

*  See  Appendix  XXV.  for  some  of  the  errors  charged  upon  him. 


208  AMERICAN  PRESBYTERIANISM. 

In  1726  the  subscribers  and  non-subscribers  came  to 
an  open  rupture  at  Dungannon.  The  ministers  were 
equally  divided — thirty-six  to  thirty-six,  with  eight  neu- 
trals ;  but  the  elders  were  on  the  side  of  subscription. 
.,  Tiie  ministers  declining  to  subscribe  were  excluded,  and 
>  organized  themselves  into  the  Presbytery  of  Antrim  ; 
but  at  least  half  of  those  who  subscribed,  did  so  against 
their  better  judgment,  refused  to  enforce  subscription 
upon  others,  and  were  determined  to  use  the  liberty  of 
the  Pacific  Act,  by  tolerating  differences  about  non- 
essentials. 

VI. — THE  SUBSCRIPTION   CONTROVERSY  IN  THE   SYNOD 
OF   PHILADELPHIA. 

The  American  Presbyterian  Synod  remained  without  a 
constitution  and  without  subscription  until  1729.  It 
was  essentially  a  meeting  of  ministers.  It  only  gradually 
assumed  the  functions  of  Presbyterian  government  and 
discipline  as  circumstances  required.  Their  Presbyte- 
rianism  was  not  of  a  stereotyped  sort,  such  as  was  found 
in  some  of  the  mother  churches,  but  was  flexible,  like 
the  English  and  the  Dublin  Presbyterianism  ;  and  accord- 
ingly it  developed  naturally  from  its  own  inherent 
vitality,  and  adapted  itself  to  the  circumstances  of  the 
New  World. 

The  mildness  of  the  Synod  in  dealing  with  Robert 
Cross,  who  confessed  to  the  sin  of  fornication,  called 
forth  an  indignant  protest  from  George  Gillespie  in  1720. 
This  protest  was  answered  in  1721  : 

"  As  we  have  been  for  many  years  in  the  exercise  of  Presbyte- 
rial  government  and  Church  discipline,  as  exercised  by  the  Pres- 
byterians in  the  best  reformed  Churches,  as  far  as  the  nature  and 
constitution  of  this  country  will  allow,  our  opinion  is,  that  if  any 
brethren  have  any  overture  to  offer  to  be  formed  into  an  act  by 
the  Synod,  for  the  better  carrying  on  in  the  matter  of  our  govern- 
ment and  discipline,  that  he  may  bring  it  in  against  next  Synod." 
{Records,  p.  68.) 


THE  SYNOD  OF  PHILADELPHIA.  209 

Against  this  Answer,  Dickinson,  Jones,  Morgan,  Pier- 
son,  Webb,  and  David  Evans,  protested.  After  consid- 
erable debate,  the  Protest  was  withdrawn,  the  Synod 
harmonized  on  four  articles  prepared  by  Dickinson,  and 
gave  thanks  for  the  composure  of  their  difference  :        \  I  9  * 

"  (i)  We  freely  grant,  that  there  is  full  executive  power  of 
church  government  in  Presbyteries  and  Synods,  and  that  they 
may  authoritatively,  in  the  name  of  Christ,  use  the  keys  of 
church  discipline  to  all  proper  intents  and  purposes,  and  that  the 
keys  of  the  church  are  committed  to  the  church  officers,  and 
them  only. 

"  (2)  We  also  grant,  that  the  mere  circumstantials  of  church 
discipline,  such  as  the  time,  place,  and  mode,  of  carrying  on  in 
the  government  of  the  Church,  belong  to  ecclesiastical  judica- 
tories to  determine  as  occasions  occur,  conformable  to  the  gen- 
eral rules  in  the  Word  of  God,  that  require  all  things  to  be  done 
decently  and  in  order.  And  if  these  things  are  called  acts,  we 
will  take  no  offence  at  the  word,  provided  that  these  acts  be  not 
imposed  upon  such  as  conscientiously  dissent  from  them. 

"  (3)  We  also  grant  that  Synods  may  compose  directories,  and 
recommend  them  to  all  their  members,  respecting  all  the  parts 
of  discipline,  provided  that  all  subordinate  judicatories  may  de- 
cline from  such  directories  when  they  conscientiously  think  they 
have  just  reason  so  to  do. 

"  (4)  We  freely  allow  that  appeals  may  be  made  from  all  in- 
ferior to  superior  judicatories,  and  that  superior  judicatories  have 
authority  to  consider  and  determine  such  appeals."  {Records,  p. 
740 

Jedediah  Andrews,  writing  to  Benjamin  Colman,  April 
30,  1722,  says: 

"  The  business  of  the  protestation  that  happened  at  our  last 
Synodical  meeting,  I've  endeavored  to  heal,  and  I  hope  'twill  be 
healed.  I  know  not  but  the  Pacific  articles  have  had  their  good 
use.  In  short,  I  think  the  difference  is  in  words,  for  I  can't  find 
any  real  difference,  having  sifted  the  matter  in  several  letters 
which  have  passed  between  Mr.  Dickinson  and  me  upon  it.  I 
am  still  of  the  mind,  as  I  told  you  before,  that  the  squabble  at 
New  York  is  at  the  bottom,  and  has  an  evil  influence  on  our 
14 


210  AMERICAN  PRESBYTERIANISM. 

peace.     I  wish  it  may  not  do  more  hurt  hereafter."     (AfSS.  oj 
the  Mass.  Historical  Society.     Webster,  in  /.  c,  pp.  99-100.) 

Jonathan  Dickinson  opened  the  Synod  in  1722  with  a 
sermon  on  2  Tim.  iii.  17,  in  which  he  declared  that  the 
Church  had  no  authority  to  make  new  laws,  or  add  to 
what  is  prescribed  in  the  Bible.  "  I  challenge  the  world 
to  produce  any  such  dedimns potestatem  from  Christ,  or 
the  least  lisp  in  the  Bible  that  countenances  such  a  regal 
power."  * 

These  pacificatory  articles  harmonized  the  two  ele- 
ments for  a  time  ;  but  the  stricter  sort  were  not  satisfied, 
and  began  to  agitate  immediately  for  the  furtherance  of 
their  views.  The  Presbytery  of  New  Castle  carried  dis- 
cipline with  such  a  high  hand  in  the  case  of  Robert 
Laing,  that  the  Synod  sustained  Robert  Cross  and 
Thomas  Evans  in  their  dissent.  In  1724  they  entered 
on  their  books  a  formula  expressing  adherence  to  the 
Westminster  Confession,  and  their  candidates  were 
obliged  to  sign  it  at  licensure  in  this  language :  "  I  do 
own  the  Westminster  Confession  as  the  Confession  of 
my  faith."  This  was  an  usurpation  of  Presbyterial 
power,  acting  independently  of  the  Synod  in  the  advance 
toward  the  stricter  Presbyterianism.  The  General  As- 
sembly of  the  Church  of  Scotland,  in  171 7,  had  prohib- 
ited "Autherader  or  any  other  Presbytery  to  require 
subscriptions  to  any  formulas  except  those  approved  of 
by  the  Assembly,"  and  cited  the  offending  Presbytery  to 
explain  their  illegal  action.  The  subscriptionists  of  the 
Presbytery  of  New  Castle  were  acting  in  defiance  of 
Presbyterian  law  and  precedent. f 

These  were  evil  times  for  controversy  in  the  Synod, 
for  two  of  the  leading  churches,  Newark  and  New 
York,  were  in  grave  difficulties  with  their  pastors  ;  and 

*  Webster,  in  /.  c,  p.  100. 

t  Cunningham,  Church  History  of  Scotland^  II.,  p.  377. 


THE  SYNOD  OF  PHILADELPHIA.  211 

the  Synod  had  sufficient  to  do  in  composing  these  differ- 
ences without  creating  new  ones.* 

In  this  evil  state  of  affairs  John  Thomson,  of  New 
Castle  Presbytery,  introduced  an  Overture  in  favor  of 
subscription  to  the  Westminster  Standards : 

"  Now  the  expedient  which  I  would  humbly  propose  you  may 
take  is  as  follows :  First,  that  the  Synod,  as  an  ecclesiastical  ju- 
dicature of  Christ,  clothed  with  ministerial  authority  to  act  in 
concert  in  behalf  of  truth  and  in  opposition  to  error,  would  do 
something  of  this  kind  at  such  a  juncture,  when  error  seems  to 
grow  so  fast,  that  unless  we  be  well  fortified,  it  is  like  to 
swallow  us  up.  Secondly,  that  in  pursuance  hereof  the  Synod 
would,  by  an  act  of  its  own,  publicly  and  authoritatively  adopt 
the  Westminster  Confession  of  Faith,  Catechisms,  &c,  for  the 
public  confession  of  our  faith,  as  we  are  a  particular  organized 
church.  Thirdly,  that  further,  the  Synod  would  make  an  act  to 
oblige  every  Presbytery  within  their  bounds,  to  oblige  every  can- 
didate for  the  ministry  to  subscribe  or  otherwise  acknowledge, 
coram  pr esbyterzo,  the  said  Confession  of  Faith,  and  to  promise 
not  to  preach  or  teach  contrary  to  it.  Fourthly,  to  oblige  every 
actual  minister  coming  among  us  to  do  the  like.  Fifthly,  to  en- 
act, that  if  any  minister  within  our  bounds  shall  take  upon  him 
to  teach  or  preach  any  thing  contrary  to  any  of  the  said  articles, 
unless,  first,  he  propose  the  said  point  to  the  Presbytery  or  Synod, 
to  be  by  them  discussed,  he  shall  be  censured  so  and  so.  Sixthly, 
let  the  Synod  recommend  it  to  all  their  members,  and  members 
to  their  flocks :  to  entertain  the  truth  in  love,  to  be  zealous  and 
fruitful,  and  to  be  earnest  with  God  by  prayer  to  preserve  their 
vine  from  being  spoiled  by  those  deluding  forces  ;  which  if  the 
Synod  shall  see  cause  to  do,  I  hope  it  may,  through  the  divine 
blessing,  prevent  in  a  great  measure,  if  not  altogether  our  being 
deluded  with  the  damnable  errors  of  our  times ;  but  if  not,  I  am 
afraid  it  may  be  at  last  infected  with  the  errors  which  so  much 
prevail  elsewhere."     (Hodge,  Ccmt.  Hist.,  p.  140.) 

This  Overture  does  not  appear  on  the  Minutes  of  the 
Synod.     It  was  opposed  by  Andrews  and  the  Americans 


*  See  p.  184. 


212  AMERICAN  PRESBYTERIANISM. 

and  Welshmen,  as  impolitic  and  tending  to  division,  and 
was  staved  off.  It  was  brought  up  again  by  Thomson 
and  the  New  Castle  Presbytery  in  the  next  year,  1728, 
and  so  strongly  supported  that  it  had  to  be  entertained. 
Accordingly  the 

"  Synod  judging  this  to  be  a  very  important  affair,  unanimously 
concluded  to  defer  the  consideration  of  it  till  the  next  Synod ; 
withal  recommending  it  to  the  members  of  each  Presbytery 
present  to  give  timeous  notice  thereof  to  the  absent  members, 
and  it  is  agreed  that  the  next  be  a  full  Synod."     {Records,  p.  91.) 

The  Overture  was  printed.  John  Thomson,  in  advo- 
cating it,  says : 

"We  are  too  much  like  the  people  of  Laish — in  a  careless,  de- 
fenceless condition,  as  a  city  without  walls,  having  never,  by  a 
conjunct  act  of  the  representatives  of  our  Church,  made  it  our 
Confession,  as  we  are  a  united  body  politic,  and  there  being  noth- 
ing to  keep  out  of  the  ministry  those  who  are  corrupt  in  doc- 
trinals,  or  to  prevent  any  among  us  from  propagating  gross 
errors." 

Jonathan  Dickinson  at  once  attacked  it  in  a  letter 
dated  April  10,  1729  : 

"  I  believe  it  will  prove  a  difficult  task  to  find  so  much  as 
a  proposal,  much  less  an  injunction  of  subscription,  to  any 
formula  whatever  in  the  primitive  church,  before  Constantine 
the  Great.  They  then  found  other  means  to  detect  heresies,  to 
resist  gainsay ers,  to  propagate  the  truth  ;  and  to  keep  the  church 
not  only  a  garden  enclosed,  but  a  garden  of  peace.  The  Synod 
of  Nice  did  indeed  impose  subscription ;  but  what  was  the  con- 
sequence, but  horrible  schisms,  convulsions  and  confusions,  until 
the  church  was  crumbled  into  parts  and  parties,  each  unchari- 
tably anathematizing  one  another  "  (p.  7).  "  The  Presbyterian 
church  in  Ireland  subsiste  1  some  ages  in  peace  and  purity,  to  the 
honour  of  their  profession  and  envy  of  their  malignant  enemies ; 
and  thus  might  they  probably  have  continued,  had  not  the  fire 
of  subscription  consumed  their  glory  ;  and  this  engine  of  division 
broke  them  in  pieces,  disunited  them  in  interest,  in  communion 


THE  SYNOD  OF  PHILADELPHIA.  213 

and  in  charity;  and  rendered  them  the  grief  of  their  friends  and 
the  scorn  of  their  enemies.  And  on  the  other  hand,  the  churches 
of  New  England  have  all  continued  from  their  first  foundation 
nonsubscribers ;  and  yet  retain  their  first  faith  and  love  "  (p.  8). 
"  Tho  subscription  may  shut  the  door  of  the  church  communion 
against  many  serious  and  excellent  servants  of  Christ  who  con- 
scientiously scruple  it ;  yet  its  never  like  to  detect  hypocrites, 
nor  keep  concealed  hereticks  out  of  the  church  "  (p.  12.)  "  I 
have  no  worse  opinion  of  the  Assemblies  Confession  for  the 
second  article  in  the  xxth  chapter ;  God  alone  is  Lord  of  the  Con- 
science, &c and  I  must  tell  you  that  to  subscribe  this 

article,  and  impose  the  rest,  appears  to  me  the  most  glorious 
contradiction  "  (p.  29).  "  Upon  the  whole  then,  tho'  I  have  a 
higher  opinion  of  the  Assemblies  Confession  than  of  any  other 
book  of  the  kind  extant  in  the  world,  yet  I  don't  think  it  per- 
fect. I  know  it  to  be  the  dictates  of  fallible  men,  and  I  know  of 
no  law  either  of  religion  or  reason,  that  obliges  me  to  subscribe 
it "  (p.  32).  {Remarks  upon  A  Discourse  intituled  An  Overture. 
Presented  to  the  Reverend  Synod  of  Dissenting  ministers  sitting 
in  Philadelphia  in  the  month  of  Sept  1728.  In  a  letter  to  the 
author.     By  a  member  of  the  said  Synod.) 

Dickinson  proposes  instead  of  subscription  (1)  strict 
examination  of  candidates  ;  (2)  strict  discipline  in  the 
church,  especially  with  reference  to  scandalous  minis- 
ters ;  (3)  "that  the  ministers  of  the  gospel  be  most 
diligent,  faithful,  and  painful  in  the  discharge  of  their 
awful  trust."  Thus  the  two  great  champions  of  sub- 
scription and  of  liberty  came  into  open  conflict.  There 
was  grave  peril  in  the  situation.  Jedediah  Andrews 
writes  to  Benj.  Colman,  April  7,  1729: 

"  We  are  engaged  in  the  enlargement  of  our  house,  and  by  the 
assistance  we  had  from  Boston,  I  hope  we  shall  go  on  comfort- 
ably with  that  work.  The  stone  work  at  the  foundation  is  laid, 
and  all  the  materials  are  getting  ready.  We  are  now  like  to  fall 
into  a  great  difference  about  subscribing  the  Westminster  Con- 
fession of  Faith.  An  overture  for  it,  drawn  up  by  Mr.  Thompson 
of  Lewistown  was  offered  to  our  Synod  the  year  before  the  last, 
but  not  then  read  in  Synod.     Means  were  then  used  to  stave  it 


214  '         AMERICAN  PRESBTTERIANISM. 

off,  and  I  was  in  hopes  we  should  have  heard  no  more  of  it. 
But  last  Synod  it  was  brought  again,  recommended  by  all  the 
Scotch  and  Irish  members  present  and  being  read  among  us,  a 
proposal  was  made,  prosecuted  and  agreed  to  that  it  should  be 
deferred  till  our  next  meeting  for  further  consideration.  The 
Proposal  is,  that  all  ministers  and  intrants  shall  sign  it  or  else 
be  disowned  as  members.  Now  what  shall  we  do  ?  They  will 
certainly  carry  it  by  number.  Our  countrymen  say,  they  are 
willing  to  joyn  in  a  vote  to  make  it  the  Confession  of  our  church, 
but  to  agree  to  the  making  it  the  test  of  orthodoxy  and  term  of 
ministerial  communion,  they  say  they  will  not.  I  think  all  the 
Scots  are  on  one  side,  and,  all  the  English  and  Welsh  on  the 
other,  to  a  man.  Nevertheless  I  am  not  so  determined  as  to  be 
incapable  to  receive  advice  and  I  give  you  this  account  that  I 
may  have  your  judgment  as  to  what  I  had  best  do  in  the  matter. 
Supposing  /  do  believe  it,  shall  I  on  the  terms  above  mentioned, 
subscribe  or  not  ?  I  earnestly  desire  you  by  the  first  opportunity 
to  send  me  your  opinion.  Our  brethren  have  got  the  overture 
with  a  preface  to  it,  printed  and  I  intend  to  send  you  one  for  the 
better  regulation  of  your  thoughts  about  it.  Some  say  the 
design  of  this  motion  is,  to  spew  out  our  countrymen,  they  being 
scarce  able  to  hold  way  with  the  other  brethren  in  all  the  dis- 
ciplinary and  legislative  motions.  What  truth  there  may  be  in 
this,  I  know  not.  Some  deny  it,  whereas  others  say  there  is 
something  in  it.  I  am  satisfied  some  of  us  are  an  uneasiness  to 
them,  and  are  thought  to  be  too  much  in  their  way  sometimes, 
so  that  I  think  't  would  be  no  trouble  to  lose  some  of  us ;  yet  I 
can't  think  this  to  be  the  thing  ultimately  designed,  whatever 
smaller  glances  there  may  be  at  it.  I  have  no  tho't  they  have 
any  design  against  me  in  particular.  I  have  no  reason  for  it. 
This  business  lies  very  heavy  upon  my  mind,  and  I  desire  we 
may  be  directed  in  it,  that  we  may  not  bring  scandal  upon  our 
profession.  Tho'  I  have  been  sometime  an  instrument  of  keep- 
ing them  together  when  they  were  like  to  fall  a  pieces,  I  have 
little  hope  of  doing  so  now.  If  it  were  not  for  the  scandal  of 
division,  I  should  not  be  much  against  it,  for  the  different 
countrymen  seem  to  be  most  delighted  in  one  another  and  to 
do  best  when  they  are  by  themselves.  My  congregation  being 
made  up  of  diverse  nations  of  different  sentiments,  this  brings 
me  under  a  greater  difficulty.  I  am  afraid  of  the  event.  How- 
ever I'll  endeavour  to  do  as  near  as  I  can  what  I  understand  to 


TBE  SYNOD  OF  PHILADELPHIA.  215 

be  duty,  and  leave  the   issue  to   Providence."     (Hodge,  Con- 
stitutional History,  I.,  p.  142.) 

This  letter  of  Andrews  is  a  faithful  portraiture  of  the 
serious  state  of  affairs  in  the  youthful  Presbyterian 
Church.  There  were  two  parties  in  sharp  antagonism, 
but  they  both  dreaded  the  evils  and  perils  of  separa- 
tion, and  were  thus  prepared  for  concessions  and  com- 
promise. 

We  have  seen  that  the  compromise  measures  of  1722, 
for  which  the  Synod  united  in  thanksgiving,  were  called 
pacific  by  Andrews  in  his  letter  to  Colman.  The 
brother  of  Craighead  was  chiefly  influential  in  passing 
the  Pacific  Act  in  the  Synod  of  Ireland*  During  this 
long  and  fierce  debate  in  Ireland,  the  Irishmen  in  Amer- 
ica could  not  but  feel  deeply  concerned.  The  original 
Presbytery  was  composed  of  members  who  had  never 
subscribed,  and  never  thought  of  imposing  subscription 
on  others.  The  Presbytery  of  New  Castle  had,  in  1724, 
for  the  first  time  required  subscription  of  licentiates. 
The  New  England  men  and  Welshmen  were  opposed  to 
subscription.  Dickinson  agreed  in  his  views  with  Cala- 
my,  of  London,  and  Boyse,  of  Dublin.  But  they  saw 
the  serious  evils  connected  with  the  battle  of  subscribers 
and  non-subscribers  in  London  and  in  Ireland ;  and  they 
feared  rupture  in  the  infant  Church  of  America,  and 
were  disposed  to  yield,  so  far  as  possible,  for  the  sake  of 
the  Church  and  religion  in  the  land. 

This  was  the  state  of  feeling  when  the  Synod  met  at 
Philadelphia  in  1729.  Twenty  members  were  present 
and  seven  absent.  The  Committee  for  the  Fund  were 
Andrews,  Dickinson,  Pierson,  Thomson,  Anderson, 
Craighead,  Conn,  and  John  Budd  (ruling  elder).  The 
"  affair  relating  to  the  Confession  was  referred  to  them 

*  See  p.  205. 


216  AMERICAN  PRESBYTERIANISM. 

to  draw  up  an  overture."  This  committee  was  admira- 
ble in  composition.  The  strong  subscriptionists  were 
Thomson  and  Anderson.  The  anti-subscriptionists  were 
Dickinson  and  Pierson.  The  intermediate  men  were 
Andrews  and  John  Budd,  Americans,  and  Craighead 
and  Conn  from  Ireland.  Craighead  had  come  to  the 
American  Presbytery  by  way  of  New  England  from  Ire- 
land, and  Conn  by  way  of  London  from  Ireland.  Craig- 
head and  Conn  naturally  inclined  to  the  Irish  Pacific 
Act.  Pierson,  as  we  should  judge  from  his  letter  to 
Colman,  would  join  with  them.  Ruling  elders,  in  Amer- 
ica, generally  favor  pacific  acts.  The  extreme  men  were 
therefore  forced  to  compromise  or  separate.  The  result 
was  unanimity.  It  is  said  that  Dickinson  so  shaped  the 
Adopting  Act  as  to  make  it  satisfactory  to  all  parties. 
As  he  was  the  author  of  the  Pacificatory  articles  of  1722, 
so  now  he  was  chiefly  instrumental  in  the  Adopting  Act 
of  1729.  Dickinson  was  the  ablest  man  in  the  American 
Presbyterian  Church  in  the  colonial  period.  It  is  due 
chiefly  to  him  that  the  Church  became  an  American 
Presbyterian  Church,  and  that  it  was  not  split  into  frag- 
ments representing  and  perpetuating  the  differences  of 
Presbyterians  in  the  mother  countries  of  England,  Scot- 
land, Ireland,  and  Wales,  and  the  several  parties  in  those 
countries. 

VII. — THE   ADOPTING  ACT. 

We  shall  compare  the  Adopting  Act  of  the  American 
Presbyterian  Synod  of  1729  with  the  Irish  Pacific  Arti- 
cles of  1720,  in  order  to  show  that  the  former  was  con- 
structed in  view  of  the  latter,  and  that  it  was  designed 
to  improve  upon  them  as  a  pacific  paper,  and  to  accom- 
plish what  the  latter  did  not  accomplish,  owing  to  cer- 
tain defects  which  were  removed  by  the  Adopting  Act. 


THE  SYNOD  OF  PE1ILADELPHIA. 


217 


The  Preambles. 


Irish  Pacific  Act. 

Whereas  there  has  been  a 
surmise  of  a  design  to  lay  aside 
the  Westminster  Confession  of 
Faith  and  our  Larger  and  Short- 
er Catechisms,  we  of  this  Synod 
do  unanimously  declare  that 
none  of  us  have  or  had  such  a 
design  ;  but  on  the  contrary,  as 
we  do  still  adhere  to  the  said 
Confession  and  Catechisms, — 


American  Adopting  Act. 

Although  the  Synod  do  not 
claim  or  pretend  to  any  author- 
ity of  imposing  our  faith  upon 
other  men's  consciences,  but  do 
profess  our  just  dissatisfaction 
with,  and  abhorrence  of,  such 
impositions,  and  do  utterly  dis- 
claim all  legislative  power  and 
authority  in  the  Church,  being 
willing  to  receive  one  another 
as  Christ  has  received  us  to  the 
glory  of  God,  and  admit  to  fel- 
lowship in  sacred  ordinances, 
all  such  as  we  have  grounds  to 
believe  Christ  will  at  last  admit 
to  the  kingdom  of  heaven,  yet 
we  are  undoubtedly  obliged  to 
take  care  that  the  faith  once 
delivered  to  the  saints  be  kept 
pure  and  uncorrupt  among  us, 
and  so  handed  down  to  our  pos- 
terity ; — 


The  American  Preamble  is  in  the  spirit  of  Dickinson, 
Calamy,  and  Boyse,  and  the  fathers  of  the  original 
American  Presbytery.  It  is  an  improvement  on  the 
Irish  Act.  If  the  American  Preamble  had  been  used  in 
Ireland,  the  Irish  Presbyterians  might  possibly  have  held 
together. 

The  Acts. 


The  Irish  Pacific  Act. 
— so  we  do  earnestly  recommend 
to  all  under  our  care  to  have  in 
their  custody  and  carefully  pe- 
ruse them  and  train  up  their 
children   in   the  knowledge  of 


The  American  Adopting  Act. 
— and  do  therefore  agree  that  all 
the  ministers  of  this  Synod,  or 
that  shall  hereafter  be  admitted 
into  this  Synod,  shall  declare 
their  agreement  in,  and  appro- 


218 


AMERICAN  PRESBYTERIANISM. 


them  ;  and  if  any  have  spoken 
disrespectfully  or  tending  to  dis- 
parage them,  we  strictly  forbid 
any  such  thing  to  be  done  for 
the  future,  and  that  our  people 
should  be  assured  of  this  as  the 
unanimous  judgment  of  the 
Synod,  for  removing  all  jeal- 
ousies they  have  had  of  any 
person  on  that  account ;  and 
we  heartily  recommend  and  en- 
join the  said  Confession  (as  be- 
ing a  good  abridgment  of  the 
Christian  doctrines  contained 
in  the  sacred  Scriptures,)  to  be 
observed  according  to  an  Act 
of  the  General  Synod  in  the 
year  1705.  (Here  a  copy  of  the 
Act  of  170$  is  inserted.) 


bation  of,  the  Confession  of 
Faith,  with  the  Larger  and 
Shorter  Catechisms  of  the  As- 
sembly of  Divines  at  Westmin- 
ster, as  being  in  all  the  essential 
and  necessary  articles,  good 
forms  of  sound  words  and  sys- 
tems of  Christian  doctrine,  and 
do  also  adopt  the  said  Confes- 
sion and  Catechisms  as  the  con- 
fession of  our  faith.  And  we 
do  also  agree,  that  all  the  Pres- 
byteries within  our  bounds  shall 
always  take  care  not  to  admit 
any  candidate  of  the  ministry 
into  the  exercise  of  the  sacred 
function  but  what  declares  his 
agreement  in  opinion  with  all 
the  essential  and  necessary  arti- 
cles of  said  Confession,  either 
by  subscribing  the  said  Confes- 
sion of  Faith  and  Catechisms, 
or  by  a  verbal  declaration  of 
their  assent  thereto,  as  such 
minister  or  candidate  shall 
think  best. 


This  Adopting  Act  is  carefully  framed.  The  Scotch 
Adopting  Act  of  1690  uses  the  phrase  "as  containing 
the  sum  and  substance  of  the  doctrine  of  the  Reformed 
Churches"  The  Irish  Pacific  Act  contains  the  clause 
"as  being  a  good  abridgment  of  the  Christiatt  doctrines 
contained  in  the  sacred  Scriptures."  The  American 
Adopting  Act  gives  the  phrase  "  as  being  in  all  the  essen- 
tial and  ?iecessary  articles,  good  forms  of  sound  words  and 
systems  of  Christian  doctri?ie."  The  American  expression 
has  two  sides.  The  latter,  "  good  forms  of  sound  words 
and  systems  of  Christian  doctrine"  is  of  the  same  essen- 
tial character  as  the  Irish  and  Scotch  acts.     There  is  an 


THE  SYNOD  OF  PHILADELPHIA. 


219 


important  difference,  however.  The  Scotch  Act  refers 
to  the  doctrine  of  the  Reformed  Churches,  the  Irish  Act 
to  Christian  doctrines,  and  our  American  Act  agrees 
with  the  latter,  and  not  the  former.  The  American 
Act,  however,  gives  a  still  further  qualification  to  its 
adoption.  The  Confession  is  not  such  in  all  its  articles, 
but  only  in  "all  the  essential  and  necessary  articles." 
The  subscription  is  therefore  limited  to  essential  and 
necessary  articles.  The  full  import  of  this  we  shall  con- 
sider further  on. 


Exceptions. 
The  Irish  Pacific  Act. 
— which  is  thus  to  be  understood 
as  now  is  practised  by  the  Pres- 
byteries, that  if  any  person  call- 
ed upon  to  subscribe  shall  scru- 
ple any  phrase  or  phrases  in  the 
Confession,  he  shall  have  leave 
to  use  his  own  expressions, which 
the  Presbytery  shall  accept  of, 
providing  they  judge  such  a 
person  sound  in  the  faith,  and 
that  such  expressions  are  con- 
sistent with  the  substance  of 
the  doctrine,  and  that  such  ex- 
plications shall  be  inserted  in 
the  Presbytery  books  ;  and  that 
this  be  a  rule  not  only  in  rela- 
tion to  candidates  licensed  by 
ourselves,  but  all  intrants  into 
the  ministry  among  us,  tho' 
they  have  been  licensed  or  or- 
dained elsewhere. 


The  American  Adopting  Act. 
And  in  case  any  minister  of 
this  Synod,  or  any  candidate  for 
the  ministry,  shall  have  any 
scruple  with  respect  to  any  ar- 
ticle or  articles  of  said  Confes- 
sion or  Catechisms,  he  shall  at 
the  time  of  his  making  said  dec- 
laration declare  his  sentiments 
to  the  Presbytery  or  Synod, 
who  shall,  notwithstanding,  ad- 
mit him  to  the  exercise  of  the 
ministry  within  our  bounds  and 
to  ministerial  communion,  if 
the  Synod  or  Presbytery  shall 
judge  such  scruple  or  mistake 
to  be  only  about  articles  not  es- 
sential and  necessary  in  doc- 
trine, worship,  or  government. 
But  if  the  Synod  or  Presbytery 
shall  judge  such  ministers  or 
candidates  erroneous  in  essen- 
tial and  necessary  articles  of 
faith,  the  Synod  or  Presbytery 
shall  declare  them  incapable 
of  communion  with  them.  And 
the   Synod   do  solemnly  agree 


220  AMERICAN  PRESBYTERIANISM. 

that  none  of  us  will  traduce  or 
use  any  opprobrious  terms  of 
those  that  differ  from  us  in 
these  extra-essential  and  not 
necessary  points  of  doctrine, 
but  treat  them  with  the  same 
friendship,  kindness,  and  broth- 
erly love,  as  if  they  had  not  dif- 
fered from  us  in  such  senti- 
ments. 

There  is  great  resemblance  here  in  the  most  import- 
ant part  of  these  acts.  They  both  admit  of  scruples 
against  the  Confession  and  Catechisms.  They  both  de- 
fine how  far  these  are  legitimate.  The  Irish  Act  allows 
scruple  with  regard  to  "  any  phrase  or  phrases"  and  he 
shall  have  leave  to  use  his  "  own  expressions ■."  They  do 
not  require  verbal  subscription.  The  Presbytery  shall 
judge  whether  such  expressions  are  consistent  with  "  sub- 
stance of  doctrine"  They  require  the  substance  only. 
The  American  Act  is  still  more  liberal  in  its  provisions. 
The  scruple  is  "  with  respect  to  any  article  or  articles" 
not  merely  ph rases.  The  Presbytery  shall  judge  whether 
the  scruple  is  about  articles  "  not  essential  and  necessary? 
They  require  subscription  only  to  necessary  and  essential 
articles,  and  they  agree  not  to  traduce  or  use  opprobri- 
ous terms  of  those  that  differ  from  us  in  these  "  extra- 
essential  and  not  necessary  points  of  doctrine. ,"  The  arti- 
cles are  therefore  points  of  doctrine.  The  act  discrimi- 
nates between  essential  points  of  doctrine,  and  extra- 
essential  and  non-essential  points.  It  requires  subscription 
only  to  the  former,  and  reserves  the  right  of  defining 
what  these  are  in  any  particular  case.  This  Adopting 
Act  was  adopted  unanimously,  and  the  Synod  gave 
thanks. 

On  the  22d  the  Synod  resolved : 

"  The  Synod  do  unanimously  acknowledge  and  declare,  that 
they  judge  the  Directory  for  Worship,  Discipline,  and  Govern- 


THE  SYNOD  OF  PHILADELPHIA.  221 

m_nt  of  the  Church  commonly  annexed  to  the  Westminster 
Confession,  to  be  agreeable  in  substance  to  the  Word  of  God, 
and  founded  thereupon,  and  therefore  do  earnestly  recommend 
the  same  to  all  their  members,  to  be  by  them  observed  as  near  as 
circumstances  will  allow,  and  Christian  prudence  direct." 

J  This  is  not  the  jure  divino  Presbyterianism,  which  had 
/  been  generally  abandoned  in  Scotland,  and  which  was 
J  never  put  in  practice  in  England  or  Ireland,  but  it  is  a 
substantial,  prudential  Presbyterianism,  "  as  near  as  cir- 
cumstances will  allow,  and  Christian  prudence  direct." 
This  is  really  a  repetition  of  the  phrase  of  1721,  "  as  far 
as  the  nature  and  constitution  of  this  country  will  allow"* 
By  the  Adopting  Act,  American  Presbyterianism  steered 
safely  through  the  troubled  waters  that  split  Irish  Presby- 
terians and  English  Presbyterians  into  two  irreconcilable 
parties.  Would  that  the  spirit  of  the  Adopting  Act 
had  always  prevailed  in  the  Church,  and  that  the  peace 
so  happily  accomplished  by  the  genius  of  Jonathan  Dick- 
inson, might  have  been  perpetual.  Would  that  agree- 
ment in  the  essential  and  necessary  articles  of  the  West- 
minster Standards  had  ever  prevented  strife  and  disunion 
on  account  of  difference  with  respect  to  unessential  and 
unnecessary  articles.  This  phrase  is  the  pivot  of  the  his- 
tory of  the  American  Presbyterian  Church. 

It  was  designed  to  adapt  the  best  Presbyterian  models 
to  American  soil,  and  not  to  strive  to  force  Scotch,  Irish, 
Welsh,  or  English  types  of  Presbyterianism  upon  the 
new  countiy.  Still  less  was  it  in  contemplation  to  con- 
strain the  infant  American  Church  into  conformity  with 
an  ideal  system  such  as  it  had  been  found  impossible  to 
realize  in  the  best  Reformed  Churches. 


*  See  p.  208. 


dJ.JL<^'Xv^\  *** 


CHAPTER   VI. 

AMERICAN   PRESBYTERIANISM   DIVIDED. 

The  two  sides  of  Presbyterianism  which  had  de- 
veloped on  American  soil  were  harmonized  for  a  while 
in  the  Synod  of  Philadelphia  by  the  Adopting  Act ; 
and  they  continued  to  work  together  for  many  years, 
not  without  friction.  The  New  Castle  Presbytery  and 
its  daughter  Donegal  were  not  satisfied.  As  they  had 
begun  the  movement  for  subscription,  they  began  a 
movement  for  strict  interpretation.  They  followed  in 
the  path  of  the  subscriptionists  in  Ireland,  and  advanced 
into  a  conflict  which  could  only  result  in  division  and 
separation.  In  1730  the  New  Castle  Presbytery  required 
verbal  subscription  of  its  members,  and  in  1732  the 
Donegal  Presbytery  followed  its  example,  acting  in  both 
cases  without  authority  from  Synod,  and  in  violation  of 
the  terms  of  the  Adopting  Act. 

I.— THE  DIVISION   OF  PRESBYTERIANISM   IN  CAROLINA. 

Presbyterianism  in  Carolina  went  through  the  same 
internal  struggles  as  those  which  agitated  the  Synod  of 
Philadelphia.  But  they  were  more  rapid  in  their  de- 
velopment, and  brought  about  an  earlier  division  in  the 
Church.  The  Presbytery  of  James  Island  was  con- 
stituted in  1722-3  by  Stobo,  Fisher,  and  others.* 

*  There  is  no  sufficient  evidence  that  there  was  a  Presbytery  earlier  than  this. 
The  clergy  of  South  Carolina  wrote  to  the  Secretary  of  the  S.  P.  G. ,  Oct.  10, 
1721,  that  the  dissenting  teachers  "are  endeavouring  to  settle  a  Presbytery  and 
form  of  church  government  according  to  the  church  of  Scotland,  which  they 
insinuate  to  be  as  much  established  here  by  virtue  of  the  Union  as  is  the  church 
(222) 


AMERICAN  PRESBYTERIANISM  DIVIDED.  £23 

An  application  was  made  to  the  Synod  of  Glasgow, 
October,  1723,  from  the  parish  of  Edisto  Island,  S.  C, 
and  an  adjoining  parish,  with  two  calls  for  ministers  in 
blank.  The  Synod  earnestly  endeavored  to  secure 
them.*     After  some  difficulty  they  sent  over  Mr.  John 


of  England,  a'tho  the  church  of  England  is  established  here  by  the  particular 
laws  of  the  province."  (See  Letter  Book  S.  P.  G.,  XV.,  p.  59.)  The  author  of 
the  Hist.  Acct.  of  the  Rise  and  Progress  of  the  Colonies  0/  South  Ca?o/ina  and 
Georgia,  Vol.  II.,  p.  52, 1779,  says  :  "  An  association  had  been  formed  in  favour  of 
this  mode  of  worship  (e.  g.  Presbyterian)  by  Mess.  Stobo,  Fisher  and  Wither- 
spoon,  three  ministers  of  the  Church  of  Scotland  together  with  Joseph  Stanyarn 
and  Joseph  Blake,  men  of  respectable  characters  and  considerable  fortunes.  The 
Presbyterians  had  already  erected  churches  at  Charlestown,  Wiltown,  and  on 
three  of  the  maritime  islands  for  the  use  of  the  people  adhering  to  that  form  of 
worship.  As  the  inhabitants  multiplied,  several  more  in  different  parts  of  the 
province  afterwards  joined  them  and  built  churches,  particularly  at  Jacksons- 
burgh,  Indian  Town,  Port  Royal  and  Williamsburgh."  The  statement  of  this 
historian  is  inaccurate  ;  for  Witherspoon  did  not  arrive  in  the  colony  from  Scot- 
land until  1727.  He  probably  has  mistaken  Witherspoon  for  Livingston,  who  was 
pastor  of  the  church  in  Charleston  in  17:2.  It  is  clear  from  William  Maxwell's 
Letter  (Wodrow  MSS.,  XXII.,  124)  that  he  became  connected  with  the  Presbytery 
immediately  on  his  arrival  in  1724  ;  Nathan  Bassett  united  with  the  Presbytery 
the  same  year.  (See  Letter  of  Ordination  in  Appendix  XXVI.,  and  also  Fisher's 
Divine  Right  of  Private  yudgment  set  in  a  True  Light,  1731,  p.  97.)  It  is 
also  unlikely  that  there  should  be  no  mention  of  the  Presbytery  of  James  Island 
in  the  minutes  of  the  Synod  of  Glasgow  in  1723,  if  they  knew  of  the  existence  of 
the  Presbytery.  It  was  probably  constituted  late  in  1722  or  early  in  1723.  The 
Letter  Book  of  the  S.  P.  G.,  also  contains  a  petition  of  Archibald  Stobo, 
under  date  of  1722,  to  the  House  of  Representatives  of  the  province,  stating  that 
he  had  been  a  resident  twenty-one  years,  and  was  now  minister  of  the  gospel  at 
Willtown  in  Colleton  Co.,  and  petitions  that  the  Established  Church  of  Scotland 
should  be  on  the  same  footing  as  the  Established  Church  of  England. 

*  The  minutes  of  the  Synod  of  Glasgow  contain  the  following  records  : 
"  Oct.  1st,  1723.  Prof.  Simpson  informed  the  Synod  that  there  is  a  gentleman 
in  this  country  come  from  South  Carolina  in  America,  who  shows  that  some 
there  are  very  disposed  to  have  the  gospel  preached  among  them  and  that 
he  makes  very  encouraging  offers  to  any  two  well  qualified  persons  who  will  go 
there  to  preach  the  gospel.  The  Synod  remit  to  their  Committee  for  Overtures 
to  see  the  grounds  of  the  said  encouragement  and  accordingly  to  see  to  find  and 
deal  with  fit  persons  to  go  to  that  country.  Oct.  3,  1723.  It  was  reported  that 
Mr.  Paul  Hamilton  was  come  over  from  South  Carolina  instructed  from  the 
parish  of  Edisto  Island  and  from  the  next  neighboring  parish  with  two  calls 
blank  as  to  the  persons  to  be  ca'led  ;  desiring  two  well  qualified  preachers  may 
be  dealt  with  to  accept  those  calls,  and  then  ordained  ministers  for  those 
parishes  ;  and  having  ako  exhibited  security  for  sufficient  stipend,  glebe  and  manse 


224  AMERICAN  PRESBYTERIANISM. 

Deane  and  Mr.  William  Maxwell.  These  settled  in  the 
two  parishes.  Deane  very  soon  died,  and  Maxwell 
failed  to  satisfy  the  people  at  Edisto  Island ;  and  so 
in  the  autumn  of  1725  he  removed  to  Barnsted  Downs 
with  the  advice  of  the  Presbytery.* 

There  must  have  been  considerable  activity  among 
the  Presbyterians  at  this  time.  Livingston,  of  Charles- 
ton, earnestly  sought  for  an  assistant  on  account  of  ill 
health,  and  made  application  to  the  Board  of  the 
Presbyterian  Fund,  London,  who  had  sent  him  out  to 
Charleston  some  years  previous.  These  consulted  with 
the  Congregational  Fund  Board,  but  for  some  unknown 
reason  did  not  succeed. f     It  is  noteworthy  that  Congre- 


for  these  ministers  and  offering  to  take  them  along  with  him,  and  defraying  their 
passage  ;  and  said  Mr.  Hamilton  having  applied  to  the  Presbytery  of  Glasgow 
before  the  sitting  of  this  Synod  who  made  the  proposal  to  two  or  three  well 
qualified  preachers  who  had  the  matter  under  consideration.  And  the  affair  be- 
ing moved  in  the  Synod,  was  referred  to  the  Com.  for  Overtures  who  called 
before  them  three  probationers,  Mr.  James  Miller,  John  Stark  and  Gilbert  Craig 
and  especially  dealt  with  them  to  comply  with  the  said  call  and  did  overture  to 
the  Synod  that  any  of  the  said  preachers,  one  or  two  that  would  be  prevailed 
with,  should  be  sent  in  mission  for  this  Synod  to  the  parishes  in  South  Carolina 
to  labour  there  in  the  work  of  the  gospel,  and  if  they  find  the  climate  did  not 
agree  with  their  health  or  that  other  circumstances  hindered  them  from  labour- 
ing in  the  work  of  the  Lord,  comfortably  for  a  longer  time,  they  shall  then  be 
allowed  to  return  home.  And  the  Synod  considering  the  great  importance  of 
this  work  whereby  the  gospel  may  be  promoted  in  foreign  parts,  among  people 
who  seem  to  be  so  earnest  to  enjoy  pure  gospel  ordinances  which  gives  the  mis- 
sionaries hope  that  they  might  be  more  useful  there  than  in  their  own  country. 
They  do  with  the  greatest  earnestness  recommend  to  the  consideration  of  the  said 
preachers  the  clear  and  loud  call  of  Providence  to  them,  and  cannot  but  hope 
and  report  they  will  find  it  their  duty  to  comply  therewith.  The  Synod  did  also 
empower  the  Presbytery  of  Glasgow  to  meet  in  Presbytery  to  deal  with  them  and 
appoint  such  as  are  willing  to  go  to  preach  before  them  and  if  satisfied  ordain 
them."    (MS.  Minutes  of  the  Synod  of  Glasgow.) 

*  See  Letter  of  Maxwell  in  Wodrow  MSS.,  XXII.,  124. 

\  April  2,  1722,  the  minutes  of  the  Presbyterian  Fund  Board  contain  the 
following  record  :  "  On  motion  of  Mr.  Martyn  it  was  agreed  that  Mr.  Tong,  Mr. 
Reynolds  and  Mr.  Mount  be  desired  to  consult  some  of  the  gentlemen  of  the 
other  Fund  about  sending  over  an  assistant  to  Mr.  Livingston  at  Charlestown  in 
S.  C.  and  that  they  report  of  it  at  the  next  meeting."  The  committee  made  no 
report,  and  nothing  seems  to  have  been  accomplished. 


AMERICAN  PRESBYTERIANISM  DIVIDED.  225 

gationalists  and  Presbyterians  were  regarded  as  having 
equal  rights  in  that  church.  However,  the  New  England 
ministers  were  more  successful.  April  14,  1724,  Nathan 
Bassett,  a  graduate  of  Harvard  College,  was  ordained 
by  the  Boston  ministers,  and  sent  to  Charleston  in  place 
of  Livingston,  who  had  just  died.* 

The  Synod  of  Glasgow  continued  to  exert  itself  in 
behalf  of  the  Presbytery  in  South  Carolina.  In  April, 
1726,  the  death  of  John  Deane  was  reported  to  it  by  the 
Presbytery  of  James  Island,  and  it  was  ordered  that  a 
collection  be  taken  to  send  a  probationer  thither.  Oc- 
tober, 1727,  John  Witherspoon  was  sent  by  the  Synod, 
and  his  viaticum  was  paid  by  them.f  About  the  same 
time  Josiah  Smith  was  induced  to  leave  the  Bermudas, 
where  he  was  pastor,  and  settle  at  Cainhoy  in  South 
Carolina.;): 

*  See  Appendix  XXV.  for  the  Letter  of  Ordination  of  Bassett. 

t  MS.  Minutes  of  the  Synod  of  Glasgow. 

X  Benjamin  Colman  gives  him  a  very  strong  recommendation  (see  his  Preface 
to  a  Discourse  delivered  at  Boston  on  July  11,  1726,  then  occasioned  by  the 
author's  ordination,  and  now  published  at  the  request  of  several  gentlemen  who 
were  present  at  the  delivery  of  it;  by  Josiah  Smith,  B.A.,  and  pastor  of  the 
church  in  Bermuda ;  Boston,  1726.)  Colman  says  that  Josiah  Smith  was  the 
son  of  a  worthy  father,  who  removed  to  Bermuda  with  him  in  his  childhood. 
He  was  anxious  to  secure  a  pastor  for  the  Bermuda  church  from  New  England, 
but  failed.  Subsequently  James  Paul,  from  Great  Britain,  became  minister. 
Mr.  Smith  brought  his  son  to  be  educated  at  the  grammar-school  at  Cambridge, 
and  at  Harvard  College,  where  he  took  his  degree.  He  returned  to  Bermuda  to 
assist  Mr.  Paul.  After  a  brief  ministry  he  returned  to  New  England,  and  was 
ordained  by  the  Boston  ministers.  "  No  one  has  risen  among  us  and  gone  from 
us  so  suddenly,  with  like  esteem,  affection,  and  applause,  as  Mr.  Smith  has 
done."  "  It  is  an  honour  to  our  college  to  have  such  a  son  to  boast  of  among 
the  islands."  Mr.  Smith  was  an  intimate  of  Mr.  Bassett,  and  probably  was 
drawn  to  South  Carolina  by  his  influence.  In  a  Sermon  {delivered  at  Charles- 
town  ,  in  South  Carolina,  the  Lord's  cay  after  the  funeral,  and  sacred  to  the 
memory  of  the  Reverend  Mr.  Nathan  Bassett,  who  exchanged  this  life  for  a 
better  life,  June  26,  1738;  by  Josiah  SmLh  ;  Boston,  1739),  Smith  says:  "We 
were  cotemporary,  and  studied  together  at  the  same  university,  there  we  com- 
menced that  acquaintance,    which   nothing  but   death,   for  16  pleasant  years, 

could  terminate  or  dissolve We  were  set  apart  to  the  ministry  in  the 

same  pulpit,  and,  if  I  mistake  not,  by  the  imposition  of  the  same  hands.  .... 
We  have  for  some  years  ministered  together  in  this  place  of  worship." 

15 


226  AMERICAN  PRESBYTERIANISM. 

The  controversy  about  subscription  arose  in  the  Pres- 
bytery of  James  Island,  in  the  year  1727.  It  continued 
for  a  long  time  in  private  debates*  between  Mr.  Porter 
and  Mr.  Bassett  on  the  one  hand,  and  Mr.  Fisher  on  the 
other.  Josiah  Smith,  when  he  arrived  and  joined  the 
Presbytery,  took  an  active  part  with  his  friend  Bassett. 
Bassett  preached  a  sermon  before  the  Presbytery  assert- 
ing the  right  of  private  judgment,  and  opposing  the  im- 
position of  human  opinions  on  others.  He  took  the 
ground  that  ministers 

"  must  teach  with  meekness  and  humility  as  fallible  men.  They 
must  not  dictate  or  impose  their  own  interpretations  or  sense  of 
Scripture  on  their  hearers,  for  the  rule  of  faith  and  practice,  in 

controverted  and  disputable  points They  must  so  teach 

as  to  leave  men  to,  as  every  man  undoubtedly  has  the  right  of 
private  judgment;  ....  And  not  arrogantly  impose  what  we 
advance  as  equal  with  the  inspired  writings,  as  to  its  infallibility. 
....  But  we  are  to  make  use  of  the  same  gentle  methods  of 
teaching,  that  Christ  and  his  apostles  did  :  the  soft  and  easy  way 
of  argument  and  persuasion."  (Bassett  gives  this  statement  of 
his  sermon  in  his  Appendix  to  Josiah  Smith's  Divine  Right  of 
Private  Judgment  Vindicated,  Boston,  1730.) 

Hugh  Fisher  took  exception  to  the  sermon  in  the. 
Presbytery.  On  March  5,  1728(9),  Josiah  Smith  preached 
before  the  Presbytery  a  sermon  which  created  so  much 
excitement  that  it  was  deemed  best  to  publish  it.f 

He  takes  the  following  position  : 

"  I  would  ever  make  the  Scripture  my  supreme  rule,  and  my 
reason  the  eye  to  direct  me  by  it :  for  as  a  rule  is  useless  without 
the  eye,  so  is  Scripture  without  reason.     I  am  far  from  pre- 


*  Fisher,  Divine  right  of  private  judgment  set  in  a  true  light,  1731,  pp. 
94,97- 

t  It  is  entitled,  Humane  Impositions  proved  unscriptural,  or  the  divine  right 
0/  private  judgment.  A  Sermon  preached  at  the  opening  of  a  Presbytery  in 
Charlestown,  in  the  Province  of  South  Carolina,  March  5,  1728(9).  By  Josiah 
Smith,  M.A.,  now  pastor  of  the  Dissenting  church  at  Cainhoy.    Boston,  1729. 


AMERICAN  PRESBYTERIANISM  DIVIDED.  227 

tending  to  exalt  reason  above  Revelation.  But  Reason  is  abso- 
lutely necessary  to  improve  Revelation  to  its  proper  end.  I 
would  also  honour  Synods  and  Councils  as  they  preserve  a  mu- 
tual agreement  among  pastors,  and  are  of  vast  service  in  the 
illustration  of  Scripture ;  a  standing  evidence  whereof  is  that  ex- 
cellent composure  the  Westminster  Confession  of  Faith.  Tis 
only  the  imposing  power  I  reject."     (Page  1 1.) 

To  this  sermon  Hugh  Fisher  immediately  replied.* 
Smith  rejoined, f  and  met  the  suspicions  as  to  his  ortho- 
doxy by  the  following  statement : 

"As  to  my  soundness  in  the  faith;  if  the  subjects  I  have 
preach 'd  upon,  in  several  parts  of  the  province,  the  sermons  I 
have  lately  published  and  dispers'd,  the  constant  use  I  make  of 
the  Assembly 's  Shorter  Catechism  in  my  own  church,  and  the 
very  great  value  I  have  always  expressed  for  it ;  if  this  can  give 
satisfaction,  I  have  given  enough.  But  if  nothing  less  than  a 
manifest  invasion  upon  the  rights  of  conscience,  and  the  im- 
position of  my  judgment  upon  others,  can  give  me  the  title 
of  an  orthodox  minister,  I  must  be  content  to  go  without  it." 
(Page  51.) 

Fisher  responded  in  a  sharp  attack  upon  the  principles 
of  non-subscription,^:  and  seems  to  have  prevailed  in 
the  Presbytery,  and  even  among  the  laymen  of  Smith's 
congregation.  The  Scotsmen  and  Irishmen  were  alarmed 
on  account  of  the  progress  of  heterodoxy  in  the  old 
world,  and  they  were  determined  to  protect  themselves 
from  error.  Accordingly  there  was  a  division  between 
the  two  elements.  The  New  England  men  separated, 
and  Bassett  and  Smith  labored  together  for  some  time 
in  the  church  at  Charleston,  which  adhered  to  the  side 
of  non-subscription,  while  a  section  left  it  to  organize  a 
Scots  congregation. 

*  A  Preservative  against  dangerous  errors,  Boston,  1729. 

t  The  Divine  Right  0/  Private  Judgment  Vindicated,  Boston,  1730.  Also, 
No  new  thing  to  be  slandered,  &*c,  Preached  at  Cainhoy  September  27,  1730. 
Boston,  1730. 

%  The  Divine  right  of  private  Judgment  set  in  a  true  light,  Boston,  1731. 


228  AMERICAN  PRESBYTERIANISM. 

II. — DIVISION   OF  PRESBYTERIANISM   IN  NEW  ENGLAND. 

For  a  considerable  time  the  Irish  Presbyterians  who 
had  settled  in  Eastern  Massachusetts,  Maine,  and  New 
Hampshire*  managed  their  affairs  without  a  Presbytery. 
It  seems  that  the  Presbytery  of  Londonderry  was  con- 
stituted in  or  about  the  year  1729.  The  ministers  who 
organized  it  were  probably  James  McGregorief  and  Ed- 
ward Fitzgerald,  sole  survivors  of  the  original  immigrants, 
Le  Mercier,  pastor  of  the  Huguenot  church  of  Bos- 
ton, and  some  others.  Soon  after  its  organization, 
March  30,  1730,  it  ordained  John  Moorehead  %  to  the 
charge  of  the  Presbyterian  church  he  was  gathering  in 
Boston.  The  Synod  of  Philadelphia  received  a  letter 
from  "  the  committee  of  the  new  erection  at  Boston,"  in 
1730,  and  Mr.  Craighead  was  ordered  to  reply.  In  1729 
Mathew  Clarke  arrived  from  Ireland,  and  was  received 
into  the  Presbytery.  He  became  the  successor  of 
McGregorie,  at  Londonderry.§ 

In  this  same  year  Samuel  Rutherford  removed  from 
Ireland  with  a  colony  and  settled  in  Maine.  He 
preached  at  Bristol,  Pemaquid,  and  Brunswick.  It  is 
possible  that  these  two  ministers  took  part  in  the  organ- 
ization of  the  Presbytery  of  Londonderry.  William 
Johnson  arrived  from  Ireland,  and  was  installed  at  Wor- 
cester; soon  afterwards  Thompson,  a  probationer  of  the 
Presbytery  of  Tyrone,  Ireland,  was  received,  and  or- 
dained by  the  Presbytery,  Oct.   10,   1733;    and  Joseph 


*  See  p.  189.  f  See  p.  189.     McGregorie  died  March  5,  1729. 

X  Moorehead  was  born  at  Newton,  near  Belfast,  Ireland.  He  offered  himself  to 
the  Synod  of  Philadelphia  in  1720  {Accords,  p.  60),  but  they  declined  to  recog- 
nize his  certificate  of  ordination,  and  refused  to  receive  him.  (See  Letter  of  Gil- 
lespie in  Appendix  XXII.)  He  removed  to  Boston,  and  endeavored  to  organize  a 
Presbyterian  church  there. 

§  The  Presbytery  of  Coleraine  reported  to  the  Synod  of  Ulster  that  he  was 
loosed  from  his  church  April  29,  1729,  to  go  to  America. 


AMERICAN  PRESBYTERIANISM  DIVIDED.  229 

Harvey,  June  5,  1734.  John  Wilson  was  settled  by 
the  Presbytery  at  Chester,  N.  H.,  in  1734.*  William 
McLenahan  joined  Rutherford,  in  Maine,  in  1734,  and 
settled  at  Cape  Elizabeth.f 

In  1736  a  conflict  arose  in  the  Presbytery  over  the 
case  of  James  Hillhouse.  He  was  an  ordained  minister 
from  Scotland,  who  had  served  as  pastor  of  the  Congre- 
gational church  at  New  London,  Connecticut,  for  some 
years.  An  ex  parte  Council  of  the  neighboring  ministers 
ordered  him  to  resign  his  charge.  This  he  declined  to 
do,  and  resolutely  retained  his  position.  He  applied  to 
the  Presbytery  of  Londonderry  for  admission.  At  a 
meeting  of  the  Presbytery  in  1736,  when  but  five  minis- 
ters were  present,  he  was  admitted  by  a  majority  of  one 
vote,  only  Harvey  and  Moorehead  of  the  ministerial 
members  voting  for  him.  The  majority  was  gained 
through  the  votes  of  the  elders.  The  Presbytery  also  at 
this  meeting  ordained  David  McGregorie,  son  of  the 
Father  of  the  Presbytery.  Three  of  the  ministers  present 
protested.  At  the  next  meeting  of  the  Presbytery  the 
contest  was  renewed.  Moorehead,  Harvey,  Hillhouse, 
and  McGregorie  were  on  one  side;  Le  Mercier,  Thomp- 
son, Wilson,  McLenahan,  Johnston,  and  Rutherford 
were  on  the  other  side.  The  majority  refused  to  recog- 
nize Hillhouse  and  McGregorie,  and  they  suspended 
Moorehouse  and  Harvey,  thus  breaking  the  Presbytery 
into  two  bodies.;);  The  majority  were  actuated  by  the 
desire  to  recognize  the  validity  of  the  action  of  the  Con- 
gregational Council,  and  to  maintain  a  good  understand- 
ing with  the  Congregational  brethren.  Their  motives 
were  admirable  ;  but  they  carried   out  their  views  in  an 

*  He  was  probably  son  of  the  John  Wilson  who  removed  from  the  bounds  of 
the  Synod  of  Philadelphia  to  Boston  in  1729.     (See  p.  191.) 
tSee  Blaikie,  in  /.  c,  pp.  54,  59,  88,  91. 
J  Webster,  in  /.  c,  p.  119  ;  Blaikie,  in  /.  c,  pp.  83  seqx 


230  AMERICAN  PRESBYTERIANISM. 

arbitrary  and  unreasonable  fashion.  There  can  be  little 
doubt  that  Moorehead  and  Harvey  acted  with  great  in- 
discretion and  with  undue  haste  in  taking  advantage  of 
an  accidental  majority  at  a  slender  meeting  of  the 
Presbytery,  where  the  majority  of  the  ministers  were 
against  them  ;  but  this  did  not  justify  the  refusal  to 
recognize  the  acts  of  that  meeting  as  valid,  or  the  sus- 
pension of  those  who  had  sustained  them. 

III.— THE   FIRST   HERESY   TRIAL. 

The  movement  in  favor  of  strict  subscription  in  the 
Synod  of  Philadelphia  was  hurried  on  by  their  first  her- 
esy trial,  which  showed  that  the  errors  of  England,  Ire- 
land, and  Scotland  were  on  their  way  to  America.  In 
1734,  Samuel  Hemphill  was  received  by  the  Synod  of 
Philadelphia  from  the  Presbytery  of  Strabane,  Ireland.* 
He  was  invited  to  preach  as  an  assistant  to  Andrews  in 
Philadelphia,  but  was  soon  found  to  be  an  unsound  and 
unprincipled  man.  He  preached  the  sermons  of  Samuel 
Clark,  Ibbots,  and   Foster,  f     The  case  was  brought  be- 

*  He  was  taken  under  the  care  of  the  Presbytery  Oct.  14,  1728.  He  was  en- 
tered a  student  at  the  University  of  Glasgow—  Scoto-Hibernus,  March  5,  1716, 
1st  class.  He  subscribed  the  Westminster  Confession  of  Faith,  according  to  the 
Synodical  formula  :  "  I  believe  the  Westminster  Confession  of  Faith  to  be  agree- 
able to  the  Scriptures  of  the  Old  and  New  Testaments  and  founded  thereupon 
and  as  such  I  own  it  to  be  the  confession  of  my  faith.  Subscribed  Sam.  Hemp- 
hill." (See  MS.  Minutes  Presbytery  of  Strabane,  McGee  College  Library, 
Londonderry.)  He  was  thereupon  licensed  and  so  reported  to  the  Synod,  May 
12,  1730.  The  Presbytery  of  Strabane  reported  to  the  Sub-Synod  of  Deny,  May 
x3>  I735>  that  they  had  "  ordained  Mr.  Samuel  Hemphill  for  America,  he  sub- 
scribed the  Confession  of  faith."  {MS.  Minutes  0/ Synod  of  Derry,  in  Assem- 
bly's College,  Belfast.) 

t  The  plagiarism  is  explained  in  Remarks  upon  the  Defence  of  the  Rev.  Mr. 
Hemphill's  Observations  in  a  letter  to  a  friend,  &c,  by  Obadiah  Jenkins,  Phil- 
adelphia, 1735  :  "  If  you  will  but  take  pains  to  compare,  as  others  have  done, 
you'll  find  that  His  sermon  on  Mark  xvi.  16  was  borrowed  (or rather  stolen)  from 
Dr.  Clarke,  an  open  Arian  ;  His  sermons  on  Gal.  vi.  15,  on  Rom.  viii.  18  and  on 
Ps.  xli.  4  from  Clarke's  assistant  Dr.  Ibbotts  ;  and  his  sermon  on  Acts  xxiv.  25 
from  Mr.  Foster."     (p.  18.) 


AMERICAN  PRESBYTERIANISM  DIVIDED.  231 

fore  the  Commission  of  Synod,  which  in  that  year  was 
composed  of  Andrews,  Thomson,  Pierson,  Craighead,  An- 
derson, Boyd,  Gillespie,  Dickinson,  and  Cross.  Andrews 
presented  six  Articles  charging  Hemphill  with  preaching: 
(i)  that  Christianity  is  nothing  else  but  a  revival  or  new 
edition  of  the  laws  and  precepts  of  nature,  except  the 
two  sacraments  and  the  mediatorship  of  Christ ;  (2)  the 
denial  of  the  necessity  of  conversion  to  those  born  in 
the  Church ;  (3)  against  the  merits  and  satisfaction  of 
Christ ;  (4)  that  faith  was  but  an  assent  to,  or  persuasion 
of,  the  Gospel  on  rational  grounds ;  (5)  all  honest  hea- 
then could  be  saved ;  (6)  subversion  of  justification  by 
faith.*  Benjamin  Franklin  espoused  Hemphill's  cause 
and  wrote  A  Letter  to  a  Friend  in  the  Country,  contain- 
ing the  substance  of  a  sermon  preached  at  Philadelphia 
to  the  congregation  of  the  Rev.  Mr.  Hemphill.  This 
was  replied  to  by  Dickinson  in  Remarks  upon  a  Pam- 
phlet entitled  A  Letter,  etc.,  Philadelphia,  1735,  defending 
the  commission.  Franklin  then  printed  Some  Observa- 
tions on  the  Proceedings  of  the  Commission,  etc.  This 
was  replied  to  by  a  Vindication  of  the  Reverend  Commis- 
sion of  the  Synod,  Philadelphia,  1735.  There  was  no 
difference  of  opinion  in  the  Synod  as  to  the  case  of 
Mr.  Hemphill.  It  was  seen  by  all  that  he  was  an  Ar- 
minian   and    Socinian,    and   was   in   the    Deistic    drift. 


*  The  Commission  as  actually  present  were,  Ebenezer  Pemberton,  Moderator, 
Thos.  Craighead,  Robt.  Cross,  John  Pierson,  James  Anderson,  Geo.  Gillespie, 
and  John  Thomson,  April  17,  1735.  His  sermons  on  Rom.  viii.  38,  Acts  xxiv. 
25,  Mark  xvi.  16,  Acts  x.  34-35,  Ps.  xli.  4,  Eph.  iii.  8,  were  taken  in  evidence. 
The  charges  were  sustained,  and  it  was  unanimously  agreed  "  that  Mr.  Hemphill 
be  suspended  from  all  the  parts  of  his  ministerial  office  until  the  next  meeting  of 
our  Synod,  and  that  it  be  referred  to  the  Synod  to  judge  when  met  whether  the 
suspension  shall  be  continued  or  taken  off,  or  whatever  else  shall  be  judged  need- 
ful to  be  done,  according  as  things  shall  then  appear  :  And  accordingly  we  do 
suspend  the  said  Mr.  Samuel  Hemphill  as  above."  (See  An  Extract  of  the 
Minutes  of  the  Commission  0/  the  Synod  r elating  to  the  affair  of  the  Rev,,  Mr% 
Samuel  Hemphill.     Published  by  order,  Philadelphia,  1735.) 


232  AMERICAN  PRESBYTERIANISM. 

The  case  is  important  as  the  first  heresy  trial  in  the 
American  Presbyterian  Church,  and  for  the  interpreta- 
tion of  the  Adopting  Act  therein  involved,  and  also  for 
the  influence  it  had  in  increasing  the  anxiety  of  the 
Scotch  and  Irish  brethren  to  prevent  such  inroads  in 
the  future. 

Dickinson  in  his  pamphlet  gives  the  Adopting  Act  in 
an  appendix,  and  refers  to  it  thus : 

"  Let  it  be  remembered  that  we  allow  no  power  in  any  church 
or  religious  society,  to  determine  what  articles  of  religion  are,  or 
what  are  not,  essential  to  salvation,  for  any  but  themselves,  and 
those  that  are  willing  to  join  with  them  upon  their  own  prin- 
ciples. We  allow  of  no  Confession  of  Faith  as  a  test  of  orthodoxy 
for  others,  but  only  as  a  declaration  of  our  own  sentiments ;  nor 
may  this  be  imposed  upon  the  members  of  our  own  society,  nor 
their  assent  required  to  anything  as  a  condition  of  their  com- 
munion with  us,  but  what  we  esteem  essentially  necessary." 
(p.  26.) 

The  Vindication  calls  attention  to  the  claim  of  Mr. 
Hemphill  that 

"  All  he  declared  to  at  his  admission  into  the  Synod,  were  the 
fundamental  articles  of  the  Confession  of  Faith,  when  it  is  cer- 
tainly true,  and  can  be  attested  by  above  forty  members  of  the 
Synod  then  present,  that  he  solemnly  declared  his  assent  to  every 
article  in  the  Westminster  Confession  of  Faith  and  in  the  Larger 
and  Shorter  Catechisms  without  one  exception,  and  assured  us 
he  had  before  subscribed  the  same  in  Ireland."     (pp.  22-24.)* 

After  referring  to  the  Adopting  Act  and  citing  its  al- 
lowance of  scruples,  it  goes  on  to  say  : 

"  By  which  it  appears  that  if  Mr.  Hemphill  had  any  objection 
to  make  against  anything  in  the  Confession  or  Catechisms,  he 

*  This  case  of  Hemphill  confirmed  the  view  of  Dickinson  (see  p.  213)  that 
"  tho' subscription  may  shut  the  door  of  the  church  communion  against  many 
serious  and  exce  lent  servants  of  Christ  who  conscientiously  scruple ;  yet  its 
never  like  to  detect  hypocrites,  nor  keep  concealed  hereticks  out  of  the  church." 
Hemphill  had  fulfilled  the  requisitions  of  the  strictest  subscriptionists,  but  in  vain. 


AMERICAN  PRESBYTERIANISM  DIVIDED.  233 

should  have  particularly  offered  his  objections,  and  submitted  it 
to  the  judgment  of  the  Synod,  whether  the  articles  objected 
against  were  essential  and  necessary  or  not :  and  accordingly,  at 
the  time  of  his  adopting  the  Confession  and  Catechisms,  he  was 
called  upon  to  propose  his  objections,  if  he  had  any ;  but  he  re- 
plied he  had  none  to  make,  and  that  he  had  before  subscribed 

the  same  in  Ireland,  as  before  hinted Nor  is  it  any  excuse 

that  the  Synod  have  not  defined  how  many  fundamental  articles 
there  are  in  the  Confession,  since  they  have  reserved  to  them- 
selves the  liberty  to  judge  upon  each  occasion  what  are,  and  what 
are  not,  fundamental." 

From  this  it  is  clear  that  the  Synod  maintained  the 
principles  of  the  Adopting  Act,  and  had  not  abandoned 
it.  It  was  necessary,  however,  to  guard  it  against  the 
perversion  that  the  Synod  gave  to  every  individual  the 
right  to  determine  what  was  essential  and  non-essential. 
On  the  other  hand,  it  had  expressly  reserved  to  itself 
that  right. 

The  Synod  were  deeply  grieved  about  this  matter, 
and  especially  that  they  had  been  imposed  upon  by  clean 
papers  of  an  Irish  Presbytery,  and  they  accordingly 
passed  the  following  overture  to  be  sent  to  the  Synod 
of  Ulster: 

"  That  seeing  we  are  likely  to  have  the  most  of  our  supply  of 
ministers  to  fill  our  vacancies  from  the  North  of  Ireland,  and  see- 
ing it  is  too  evident  to  be  denied  and  called  in  question,  that  we 
are  in  grzat  danger  of  being  imposed  upon  by  ministers  and 
preachers  from  thence,  though  sufficiently  furnished  with  all 
formalities  of  Presbyterial  credentials,  as  in  the  case  of  Mr. 
Hemphill,  .... 

"  (i)  That  no  minister  or  probationer  coming  in  among  us  from 
Europe,  be  allowed  to  preach  in  vacant  congregations  until  first 
his  credentials  and  recommendations  be  seen  and  approven  by 
the  Presbytery  unto  which  such  congregation  doth  most  properly 
belong,  and  until  he  preach  with  approbation  before  said  Presby- 
tery, and  subscribe  or  adopt  the  Westminster  Confession  of 
Faith  and  Catechisms  before  said  Presbytery,  in  manner  and 


234  AMERICAN  PRESBYTERIANISM. 

form  as  they  have  done ;  and  that  no  minister  employ  such  to 
preach  in  his  pulpit  until  he  see  his  credentials,  and  be  satisfied, 
as  far  as  may  be,  of  his  firm  attachment  to  said  Confession,  &c, 
in  opposition  to  the  new  upstart  doctrines  and  schemes,  particu- 
larly such  as  we  condemned  in  Mr.  Hemphill's  sermons 

"  (5)  That  the  Synod  would  bear  testimony  against  the  late  too 
common,  and  now  altogether  unnecessary  practice  of  some  Pres- 
byteries in  the  North  of  Ireland,  viz  :  their  ordaining  men  to  the 
ministry  sine  titulo,  immediately  before  they  come  over  hither, 
thereby  depriving  us  of  our  just  rights 

"  That  in  said  letter  or  writing  to  the  General  Synod  of  Ire- 
land, that  we  earnestly  desire,  that  when  ministers  or  probation- 
ers are  about  to  come  from  thence  to  us,  they  would  besides  their 
Presbyterial  credentials,  procure  also  private  letters  of  recom- 
mendation from  some  brethren  there,  who  are  well  known  to 
some  of  our  brethren  here,  to  be  firmly  attached  to  our  good  old 
principles  and  schemes 

"  And  that  the  Synod  do  also  advertise  the  General  Synod  in 
Ireland,  that  the  ordaining  any  such  to  the  ministry  sine  titulo 
before  their  sending  them  hither  for  the  future,  will  be  very  dis- 
agreeable and  disobliging  to  us." 

It  is  noteworthy  that  the  Synod  does  not  complain  of 
the  Presbyteries  of  Antrim  and  Dublin,  where  non-sub- 
scription was  the  rule,  but  of  the  General  Synod  of  Ul- 
ster, from  one  of  whose  subscribing  Presbyteries,  Stra- 
bane,  the  first  heretic  had  come  to  the  American  Presby- 
terian Church.*  The  spirit  of  the  American  Synod  is 
worthy  of  all  admiration.  They  were  not  disposed  to 
allow  the  Irish  Presbyteries  to  get  rid  of  their  trouble- 
some members  by  consigning  them  to  the  care  of  the 


*  The  Minutes  of  the  Synod  of  Ulster,  June  15,  1736,  contain  the  following 
record  :  "A  letter  from  the  Synod  of  Philadelphia  in  America  directed  to  this 
Synod  was  now  read,  ordered  that  the  following  brethren  Mess.  Cobham,  Gilb. 
Kennedy,  Tho.  Kennedy,  Jno.  Sterling,  Alex.  Brown,  Arch.  Maclaine  and  Geo. 
Cheny  do  draw  up  an  answer  to  said  letter."  The  Com.  desired  instructions. 
These  were  given  them.  They  brought  in  the  draft  of  a  letter  which  was  ap- 
proved. The  clerk  was  appointed  "  to  transcribe  it  and  subscribe  it  in  the  Synods 
name  and  send  it  by  the  first  fit  occasion."  The  letter  is  not  recorded  in  the 
Minutes  and  has  disappeared  from  the  documents  of  the  Synod  of  Philadelphia. 


AMERICAN  PRESBYTERIANISM  DIVIDED.  235 

American  Synod.  They  preferred  to  ordain  the  candi- 
dates themselves,  and  were  not  willing  to  have  the  Irish 
Presbyteries  do  their  testing  and  ordination  of  candi- 
dates for  them.  The  American  Synod  had  adopted  a 
constitution,  and  had  taken  its  position  in  the  sister- 
hood of  Churches,  and  was  not  willing  to  be  imposed 
upon  by  foreign  Presbyteries. 

IV. — THE  STRUGGLE  FOR  STRICT  SUBSCRIPTION. 

The  movement  for  strict  subscription  advanced  in  the 
Synod  of  Philadelphia  so  far  that  in  1736  the  Synod 
passed  a  declaratory  act  of  interpretation  of  their  adopt- 
ing act  as  follows  : 

"  That  the  Synod  do  declare,  that  inasmuch  as  we  understand 
that  many  persons  of  our  persuasion,  both  more  lately  and  for- 
merly, have  been  offended  with  some  expressions  or  distinctions 
in  the  first  or  preliminary  act  of  our  Synod,  contained  in  the 
printed  paper,  relating  to  our  receiving  or  adopting  the  West- 
minster Confession  and  Catechisms,  &c. :  that  in  order  to  remove 
said  offence,  and  all  jealousies  that  have  arisen  or  may  arise  in 
any  of  our  people's  minds,  on  occasion  of  said  distinctions  and 
expressions,  the  Synod  doth  declare,  that  the  Synod  have  adopted 
&  still  do  adhere  to  the  Westminster  Confession,  Catechisms, 
and  Directory,  without  the  least  variation  or  alteration,  and  with- 
out regard  to  said  distinctions.  And  we  do  further  declare,  that 
this  was  our  meaning  and  true  intent  in  our  first  adopting  of  said 
Confession  as  may  particularly  appear  by  our  adopting  act  which 
is  as  followeth  :  All  the  ministers  of  the  Synod  now  present, 
(which  were  18  in  number,  except  one  that  declared  himself  not 
prepared,)  after  proposing  all  the  scruples  any  of  them  had  to 
make  against  any  articles  and  expressions  in  the  Confession  of 
Faith,  and  Larger  and  Shorter  Catechisms  of  the  Assembly  of 
Divines  at  Westminster,  have  unanimously  agreed  in  the  solution 
of  these  scruples,  and  in  declaring  the  said  Confessions  and  Cat- 
echisms to  be  the  Confession  of  their  faith,  except  only  some 
clauses  in  the  20th  and  23d  chapters,  concerning  which  clauses 
the  Synod  do  unanimously  declare,  that  they  do  not  receive 
these  articles  in  any  such  sense  as  to  suppose  the  civil  magistrate 


1 


236  AMERICAN  PRESBYTERIANISM. 

hath  a  controlling  power  over  Synods  with  respect  to  the  exer- 
cise of  their  ministerial  authority,  or  power  to  persecute  any  for 
their  religion,  or  in  any  sense  contrary  to  the  Protestant  succes- 
sion to  the  throne  of  Great  Britain.  And  we  hope  and  desire, 
that  this  our  synodical  declaration  and  explication  may  satisfy 
all  our  people,  as  to  our  firm  attachment  to  our  good  old  received 
doctrines  contained  in  said  confession,  without  the  least  varia- 
tion or  alteration,  and  that  they  will  lay  aside  their  jealousies 
that  have  been  entertained  through  occasion  of  the  above  hinted 
expressions  and  declarations  as  groundless.  This  overture  ap- 
proved nemine  contradicente." 

This  declaration  is  skillfully  drawn  up.  It  doubtless 
expresses  the  truth  when  it  states  that,  the  only  scruples 
in  the  body  were  against  some  clauses  in  Chapters  XX. 
and  XXIII.  of  the  Confession  of  Faith  ;  and  that,  the 
members  of  the  Synod  did  really  accept  and  adopt  the 
rest  of  the  Standards  "  without  the  least  variation  or 
alteration  and  without  regard  to  said  distinctions" 
(extra-essential  and  non-essential) ;  and  that  there  were 
no  scruples  in  the  body  with  reference  to  the  other  doc- 
trines of  the  Confession.  But  the  question  was  not  with 
reference  to  the  scruples  that  were  allowed  against  Chap- 
ters XX.  and  XXIII.  ;  but  whether  scruples  would  be 
allowed  against  any  other  chapters  or  sections  at  any 
subsequent  time.  The  Adopting  Act  did  not  determine 
the  extent  to  which  the  scruples  should  be  carried,  by 
designating  particular  chapters  ;  but  by  distinguishing 
between  essential,  and  extra-essential  and  non-essential 
doctrines.  j£_  allowed  scruples  with  reference  to  the 
latter  whenever  they  should  arise,  and  against  whatever 
chapter  they  might  arise  ;  reserving  to  the  Presbytery 
and  the  Synod  the  right  to  determine  whether  the  scru- 
ples were  against  essential  doctrines  or  non-essential  and 
extra-essential  doctrines.  This  act  does  not  antagonize 
the  Adopting  Act,  but  it  points  in  the  direction  of 
strict  subscription.     It   was  doubtless  so  designed,  and 


AMERICAN  PRESBYTERIANISM  DIVIDED.  237 

has  been  generally  so  interpreted.  It  was,  however,  so 
phrased  that  liberal  subscriptionists,  whose  scruples  as 
to  certain  sections  had  been  allowed,  could  hardly  op- 
pose it  without  giving  occasion  to  the  suspicion  that 
they  had  other  scruples  which  they  had  not  made  known. 
It  should  also  be  said  that  this  was  really  not  only  a  mi- 
nority Synod,  but  a  Synod  composed  of^  strict  subscrip- 
tionists. The  liberal  subscriptionists,  with  their  chief, 
Jonathan  Dickinson,  were  absent.* 


*  Those  present  were  Thomas  Craighead,  John  Thomson,  Joseph  Houston, 
Robert  Cathcart,  Andrew  Boyd,  Robert  Cross,  Robert  Jamison,  Hugh  Carlile, 
James  Martin,  William  Bertram,  Alex.  Craighead,  John  Paul,  William  Tennent, 
Senior,  William  Tennent,  Junior,  all  Irishmen  ;  James  Anderson,  Hugh  Ste- 
venson, Scotsmen  ;  David  Evans,  a  Welshman,  and  Jedediah  Andrews,  Richard 
Treat,  and  Ebenezer  Gould,  New  England  men — or  in  all  20.  Of  these  only  the 
two  Tennents  and  Treat  joined  the  new  side  ;  Alex.  Craighead  separated  from 
both  sides  ;  but  Thomson,  Cathcart,  Boyd,  Cross,  Jamison,  Martin  were  on  the 
old  side  in  the  subsequent  rupture,  and  the  others,  who  still  remained  in  the 
Synod,  went  with  them.  The  absent  ones  were  :  Pumroy,  Dickinson,  Pierson, 
Webb,  Pemberton,  Hubbel,  Horton,  Wales,  Morgan,  Chalker,  Nutman,  New 
England  men  ;  Gillespie,  John  Cross,  Hutcheson,  Scotsmen  ;  Gilbert  Tennent, 
Blair,  Hook,  Conn,  Glascow,  Irishmen  ;  Thomas  Evans,  Welsh,  and  Orme, 
English— in  all  21.  Only  two  of  these,  Gillespie  and  Hugh  Conn,  subsequently 
joined  the  old  side,  and  they  were  absent  from  the  Synod  when  the  division  took 
place,  and  Gillespie  was  not  in  sympathy  with  the  Cross  protest.  All  of  the  re- 
maining 20  who  continued  with  the  Synod  united  with  the  new  side. 

The  following  ministers,  among  the  above  named,  had  entered  the  Synod 
since  the  passage  of  the  Adopting  Act.  I.  From  New  England :  (1)  Eleazar 
Wales,  a  graduate  of  Yale  in  1727,  settled  at  Allentown,  N.  J.,  in  1730 ;  (2) 
Richard  Treat,  graduate  of  Yale  in  1725,  settled  at  Abington,  Pa.,  1731  ;  (3) 
John  Nutman,  graduate  of  Yale,  1727,  settled  at  Hanover,  N.  J.,  in  1730  ;  (4) 
Isaac  Chalker,  graduate  of  Yale,  1728,  settled  at  Bethlehem,  N.  Y.,  in  1734  ; 
(5)  Simeon  Horton,  graduate  of  Yale  in  1731,  settled  at  Connecticut  Farms,  N.  J., 
in  1734.  II.  From  Scotland  :  (1)  William  Orr,  entered  at  University  of  Glas- 
gow, third  class,  1712,  received  by  Presbytery  as  a  student  in  1730  ;  (2)  John 
Cross,  received  as  a  minister  into  the  Synod  in  1732.  [He  is  represented  by 
Webster  (in  /.  c. ,  p.  413)  as  Scotch.  But  we  have  been  unable  to  find  him  in  the 
Registers  of  the  Universities.]  III.  From  Ireland:  (1)  Robert  Cathcart,  re- 
ceived as  a  probationer  from  Ireland  in  1730  ;  (2)  William  Bertram,  received  as 
a  minister  from  the  Presbytery  of  Bangor,  Ireland,  in  1732  ;  (3)  James  Martin, 
entered  at  University  of  Glasgow,  1728,  ordained  by  the  Presbytery  of  Temple- 
patrick  for  America  in  1733,  received  into  the  Synod  in  1734;  (4)  Robert  Jami- 
son, ordained  for  America  by  the  Presbytery  of  Templepatrick  in  1733,  and  re- 


238  AMERICAN  PRESBYTERIANISM. 

Whether  this  absence  of  the  liberal  subscriptionists 
was  designed  at  this  time  (as  was  the  case  at  the  time  of 
the  rupture*)  or  not,  we  cannot  tell ;  but,  at  all  events, 
they  paid  no  attention  to  the  spirit  of  partisanship  here 
manifested,  and  waited  developments. 

This  action  of  the  Synod  was  doubtless  occasioned  by 
the  Hemphill  case  ;  notwithstanding  that  the  develop- 
ments in  it  showed  that  strict  subscription  was  ineffect- 
ual as  a  bar  to  the  entrance  of  such  heretics  into  the 
Synod.  There  had  also  been  a  rapid  increase  of  the 
stricter  Scotch-Irishmen  by  large  emigration.  The  Synod 
was  becoming  more  divided  in  sentiment. 

V. — THE   RISE    OF   METHODISM. 

While  the  strict  subscriptionists  were  earnestly  striv- 
ing to  keep  out  the  errors  of  Deism,  Socinianism,  and 
Semi-Arianism  from  the  Presbyterian  Church  of  America, 
by  ecclesiastical  fences  ;  a  new  religious  force  burst  forth 
simultaneously  in  different  parts  of  Great  Britain  and 
her  colonies.  A  dead  orthodoxy  and  an  inefficient  ec- 
clesiasticism  had  taken  the  place  of  the  Puritan  vital 
piety.  The  religious  conflicts  had  degenerated  into  ec- 
clesiastical debates  and  intellectual  battles  at  the  ex- 
pense of  evangelical  faith  and  growth  in  grace.  Puritan- 
ism strove  to  overcome  this  narrowness  and  deadness, 
and  it  revived  in  the  form  of  Methodism.  There  was  a 
simultaneous  movement  throughout  the  British  empire 
— a  wide-spread  revival  which  gradually  gathered  about 

ceived  by  the  Synod  in  1734  ;  (5)  Hugh  Carlile,  minister  of  the  Presbytery  of  Mon- 
aghan  (they  report  to  the  Synod  of  Ulster  in  1735  that  he  had  gone  to  America), 
received  by  the  Synod  in  1735  ;  (6)  John  Paul,  graduate  of  the  University 
of  Edinburgh,  172S  (Presbytery  of  Route  report  to  the  Synod  of  Ulster  that  they 
had  licensed  him  in  1732),  received  by  the  Synod  in  1735  ;  (7)  Patrick  Glascow, 
received  and  ordained  in  1736.  IV.  Trained  by  William  Tennent  :  his  sons  (1) 
John  (ordained  1730)  and  (2)  William  (ordained  1733),  and  (3)  Samuel  Blair ; 
ordained  1734. 
*  See  p.  263. 


AMERICAN  PRESBYTERIANISM  DIVIDED.  239 

the  two  religious  chiefs  of  Methodism,  Wesley  and 
Whitefield. 

Methodism  is  a  revival  of  Puritanism  ;  it  is  a  genuine 
development  of  British  Christianity ;  and  yet  it  was  in- 
fluenced very  largely  by  the  Pietism  of  the  Continent  of 
Europe.  But  Pietism  owed  its  origin  to  the  impulses 
of  Puritanism  in  the  17th  century.  Puritanism  gave  to 
the  'Reformed  churches  of  Holland  and  Germany  the 
Covenant  theology,  which  became  native  to  the  soil  in 
Cocceius  and  Witsius,  and  that  form  of  vital,  experi- 
mental, and  practical  religion  which  became  so  potent  an 
influence  in  the  Pietism  of  Spener,  Koelmann,  and 
Zinzendorf.  It  was  an  appropriate  international  and 
historical  recompense,  that  the  Continent  should  receive 
British  Puritanism  and  transform  it  into  Pietism  ;  and 
that  subsequently  Great  Britain  and  her  colonies  should 
receive  the  Pietism  of  the  Continent  and  transform  it  into 
Methodism. 

The  Holy  club  was  organized  at  Oxford  in  1729,  but 
it  was  not  until  1738  that  the  Wesleys  were  guided  by 
the  Moravians  into  the  light,  and  to  the  adoption  of 
those  principles,  doctrines,  and  methods  which  have  been 
the  characteristic  features  of  Methodism. 

Methodism  in  America  began  in  the  Dutch  Reformed 
Church,  under  the  influence  of  Jacob  Frelinghuysen. 
This  devout  man  was  born  in  Lingen,  in  East  Friesland, 
about  the  year  1691,  son  of  the  pastor,  J.  H.  Freling- 
huysen. He  was  educated  under  Otto  Verbrugge,  after- 
wards Professor  at  Groningen,  and  was  influenced  by 
Jacob  Koelmann,  a  well-known  Pietist.  He  arrived  in 
New  York  from  Holland  toward  the  close  of  17 19,  or 
the  beginning  of  1720,  and  settled  at  Raritan,  Somerset 
Co.,  N.  J.  He  preached  his  first  sermon  there  Jan.  31, 
1720.  His  field  of  labor  extended  widely  in  the  neigh- 
boring parts.     He  ministered  for  27  years  in  this  region 


240  AMERICAN  PRESBYTERIANISM. 

and  was  blessed  with  repeated  revivals.*  He  insisted 
upon  the  necessity  of  regeneration,  and  the  practice  of 
piety,  in  order  to  participation  in  the  Lord's  supper. 
He  earnestly  strove  for  the  conversion  and  sanctification 
of  men.  He  came  into  conflict  with  Dominie  Boel,  of 
New  York,  and  a  considerable  number  of  his  own  con- 
gregation whom  he  calls  "  Formalists."  But  the  great 
majority  of  his  people  adhered  to  him,  and  he  gained 
many  supporters  in  the  ranks  of  the  ministry.  Through 
Frelinghuysen  the  Puritan  spirit  flowed  with  new  vigor 
to  become  a  fountain  of  revival  for  America.f 

Gilbert  Tennent  was  ordained  by  the  Presbytery  of  Phil- 
adelphia in  the  autumn  of  1726.  He  went  to  New  Bruns- 
wick and  organized  an  English  Presbyterian  church  in 
the  field  of  Frelinghuysen,  who  wrote  him  an  encourag- 
ing letter,  exhorting  him  to  faithfulness  in  preaching,  to 
earnestness  in  the  pursuit  of  vital  religion,  and  to  the 
development  of  the  experience  of  grace  in  his  flock. 
With  Frelinghuysen  and  Tennent  the  revival  influences 
began  in  the  Middle  colonies. 

In  1734,  Gilbert  Tennent  presented  a  memorial  to  the 
Synod  of  Philadelphia,  upon  which  the  following  action 
was  taken : 

"  Mr.  Gilbert  Tennent  having  brought  some  overtures  into  the 
Synod  with  respect  to  the  trials  of  candidates,  both  for  the  min- 
istry and  the  Lord's  supper,  that  there  be  due  care  taken  in 
examining  into  the  evidences  of  the  grace  of  God  in  them,  as 


*  Messier,  Forty  Years  at  Raritan,  N.  Y.,  1S73,  pp.  165  sea. 

t  Whitefield  recognizes  Frelinghuysen  as  the  originator  of  the  revival. 
"  Among  others  that  came  to  hear  the  Word,  were  several  ministers  whom  the 
Lord  has  been  pleased  to  honour,  in  making  instruments  of  bringing  many  sons 
to  glory.  One  was  a  Dutch  Calvinistical  minister,  named  Freeling  Housen,  Pas- 
tor of  a  congregation  about  Four  miles  off  New  Brunswick  ;  he  is  a  worthy  old 
soldier  of  Jesus  Christ,  and  was  the  Beginner  of  the  great  Work,  which  I  trust 
the  Lord  is  carrying  on  in  these  parts."  {Continuation  0/ the  Rev.  Mr.  White- 
field's  Journal,  from  his  embarking  after  the  Embargo  to  his  Arrival  at  Sa- 
vannah in  Georgia.     2d  edition,  London,  1740,  p.  41.) 


AMERICAN  PRESBYTERIANISM  DIVIDED.  241 

well  as  of  their  other  necessary  qualifications,  the  Synod  doth 
unanimously  agree,  that  as  it  has  been  our  principle  and  practice, 
and  as  it  is  recommended  in  the  Directory  for  worship  and  gov- 
ernment, to  be  careful  in  this  matter,  so  it  awfully  concerns  us  to 
be  most  serious  and  solemn  in  the  trials  of  both  sorts  of  candidates 
above  mentioned.  And  this  Synod  does  therefore  in  the  name  and 
fear  of  God,  exhort  and  obtest  all  our  Presbyteries  to  take 
special  care  not  to  admit  into  the  sacred  office,  loose,  careless, 
and  irreligious  persons,  but  that  they  particularly  inquire  into 
the  conversations,  conduct,  and  behaviour  of  such  as  offer  them- 
selves to  the  ministry,  and  that  they  diligently  examine  all  the 
candidates  for  the  ministry  in  their  experiences  of  a  work  of  sanc- 
tifying grace  in  their  hearts,  and  that  they  admit  none  to  the 
sacred  trust  that  are  not  in  the  eye  of  charity  serious  Christians. 
And  the  Synod  does  also  seriously  and  solemnly  admonish  all  the 
ministers  within  our  bounds  to  make  it  their  awful,  constant, 
and  diligent  care,  to  approve  themselves  to  God,  to  their  own 
consciences,  and  to  their  hearers,  serious,  faithful  stewards  of 
the  mysteries  of  God,  and  of  holy  and  exemplary  conversations. 
And  the  Synod  does  also  exhort  all  the  ministers  within  our 
bounds  to  use  due  care  in  examining  those  they  admit  to  the 
Lord's  supper."     {Records,  pp.  no,  in.) 

The  essential  principles  of  Methodism  are  set  forth  in 
this  memorial,  and  are  justly  recognized  by  the  action  of 
the  Synod  as  in  accordance  with  the  Westminster  stand- 
ards. The  resolutions  were  adopted  by  the  Synod  as  a 
whole,  but  they  were  interpreted  in  different  senses,  and 
they  continued,  from  this  time  forth,  to  divide  it.  John 
Craig  gives  us  a  view  of  the  situation  from  the  "  Old 
Side,"  in  speaking  of  his  first  introduction  to  the  Synod 
in  1734: 

"  It  gave  me  both  grief  and  joy  to  see  that  Synod  ;  grief,  to  see 
the  small  number  and  mean  appearance;  joy  to  see  their  mutual 
love  and  good  order,  and  men  of  solid  sense  among  them,  and 
steady  to  the  Presbyterian  principles,  and  against  all  innovations, 
which  began  to  appear  at  this  Synod,  from  an  overture  read  pub- 
licly by  the  Rev.  Gilbert  Tennent,  concerning  the  receiving  of 
candidates  into  the  ministry,  and  communicants  to  the  Lords 
16 


242  AMERICAN  PRESBYTERIANISM. 

table — which  he  imbibed  from  one  Mr.  Freylingheysen  a  low 
Dutch  minister,  which  notions  were  then  openly  rejected,  but 
afterwards  prevailed  so  far  as  to  divide  the  Synod,  and  put  the 
church  of  God  here  into  the  utmost  confusion."  (W.  H.  Foote, 
Sketches  of  Virginia,  26.  Series,  Philadelphia,  1855,  p.  30.) 

William  Tennent,  the  father  of  Gilbert,  had  removed 
from  Bedford,  N.  Y.,  to  Neshaminy  in  1727,*  and  founded 
the  "  Log  College,"  in  order  to  train  young  men  for  the 
ministry.  The  young  men  that  went  forth  from  this 
institution  were  in  hearty  sympathy  with  the  principles 
of  Methodism.  About  the  Tennents  (father  and  sons)  a 
strong  body  of  earnest,  devout,  and  zealous  ministers 
and  laymen  gathered.  They  complained  of  the  dead 
orthodoxy  of  the  churches,  of  the  lack  of  genuine  piety 
in  the  ministry,  and  of  the  great  need  of  converted 
ministers.  They  became  critical  and  censorious  of  those 
who  could  not  follow  them.  They  excited  opposition 
and  complaint.  Robert  Cross,  of  Philadelphia,  and  John 
Thomson  became  chiefs  of  an  opposition  which  stoutly 
opposed  the  "  new  measures  "  and  the  "  new  lights." 

Methodism  consolidated  itself  in  the  Presbytery  of 
East  Jersey,  which  was  organized  in  1733  out  of  a  por- 
tion of  the  Presbytery  of  Philadelphia.  In  1738,  the 
Presbytery  of  East  Jersey  was  combined  with  the  Pres- 
bytery of  Long  Island  as  the  Presbytery  of  New  York; 
and  then  the  Presbytery  of  New  Brunswick  was  con- 
structed of  ministers  from  the  Presbyteries  of  New 
York  and  Philadelphia  living  in  New  Jersey  west  of  the 
Raritan  River,  and  the  new  Presbytery  of  New  Bruns- 
wick became  the  centre  of  the  Methodist  revival. 

VI.— THE   STRUGGLE   FOR  A   GODLY   MINISTRY. 
The  opposition  to  the  Tennents  took  shape  in  the 


*  See  p.  187,  and  also  C.  W.  Baird,  Hist.  0/ Bedford  Churchy  1882,  p.  48. 


AMERICAN  PRESBYTERIANISM  DIVIDED.  243 

Synod  of  1738,  in   a  proposal  from  the  Presbytery  of 
Lewes,  which  was  adopted  by  a  large  majority : 

"  That  every  student  who  has  not  studied  with  approbation, 
passing  the  usual  course  in  some  of  the  New  England,  or  Euro- 
pean colleges,  approved  by  public  authority,  shall,  before  he  be 
encouraged  by  any  Presbytery  for  the  sacred  work  of  the  minis- 
try, apply  himself  to  this  Synod,  and  that  they  appoint  a  Com- 
mittee of  their  members  yearly,  whom  they  know  to  be  well 
skilled  in  the  several  branches  of  philosophy,  and  divinity,  and 
the  languages,  to  examine  such  students  in  this  place,  and  find- 
ing them  well  accomplished  in  those  several  parts  of  learning, 
shall  allow  them  a  public  testimonial  from  the  Synod,  which,  till 
better  provision  be  made,  will  in  some  measure  answer  the  design 
of  taking  a  degree  in  the  college."     {Records,  p.  141.) 

Another  blow  against  the  Methodists  was  given  in  the 
act  that, 

"  No  minister  belonging  to  this  Synod  shall  have  liberty  to 
preach  in  any  congregation  belonging  to  another  Presbytery 
whereof  he  is  not  a  member,  after  he  is  advised  by  any  minister 
of  such  Presbytery,  that  he  thinks  his  preaching  in  that  congre- 
gation will  have  a  tendency  to  procure  divisions  and  disorders, 
until  he  first  obtain  liberty  from  the  Presbytery  or  Synod  so 
to  do."     {Records,  p.  138.) 

The  Presbytery  of  New  Brunswick  brought  in  a  paper 
of  objections  against  both  of  these  acts,  in  1739,  and  the 
Presbytery  substituted  the  following  act  instead  of  the 
first: 

"  It  being  the  first  article  in  our  excellent  Directory  for  the 
examination  of  the  candidates  of  the  sacred  ministry,  that  they 
be  inquired  of,  what  degrees  they  have  taken  in  the  university, 
&c. ;  and  it  being  oftentimes  impracticable  for  us  in  these  remote 
parts  of  the  earth,  to  obtain  an  answer  to  these  questions,  of 
those  who  propose  themselves  to  examination,  many  of  our  can- 
didates not  having  enjoyed  the  advantage  of  a  university  edu- 
cation, and  it  being  our  desire  to  come  to  the  nearest  conformity 
to  the  incomparable  prescriptions  of  the  Directory,  that  our  cir- 


244  AMERICAN  PRESBYTERIANISM. 

cumstances  will  admit  of,  and  after  long  deliberation  of  the 
most  proper  expedients  to  comply  with  the  intentions  of  the 
Directory,  where  we  cannot  exactly  fulfil  the  letter  of  it ;  the 
Synod  agree  and  determine,  that  every  person  who  proposes 
himself  to  trial  as  a  candidate  for  the  ministry,  and  who  has  not 
a  diploma,  or  the  usual  certificates  from  an  European  or  New 
England  university,  shall  be  examined  by  the  whole  Synod,  or  its 
commission,  as  to  these  preparatory  studies,  which  we  generally 
pass  through  at  the  college,  and  if  they  find  him  qualified,  they 
shall  give  him  a  certificate,  which  shall  be  received  by  our 
respective  Presbyteries  as  equivalent  to  a  diploma  or  certificate 
from  the  college.  This  we  trust  will  have  a  happy  tendency 
to  prevent  unqualified  men  from  creeping  in  among  us,  and 
answer,  in  the  best  manner  our  present  circumstances  are  capable 
of,  the  design  which  our  Directory  has  in  view,  and  to  which  by 
inclination  and  duty,  we  are  all  bound  to  comply  to  our  utmost 
ability."     {Records,  p.  14&) 

Mr.  Gilbert  Tennent  protested  against  this  Act  in  be- 
half of  himself,  William  Tennent,  Senior;  William  Ten- 
nent, Junior;  Samuel  Blair,  Eleazer  Wales,  Charles 
Tennent,  ministers ;  and  Thomas  Worthington,  David 
Chambers,  William  McCrea,  and  John  Weir,  elders.  The 
other  Act  was  also  revised,  and  the  Synod  determined  : 

"that  if  any  minister  in  the  bounds  of  any  of  our  Presbyteries, 
judge  that  the  preaching  of  any  minister  or  candidate  of  a 
neighbouring  Presbytery  in  any  congregation,  has  had  a  tendency 
to  promote  division  among  them,  or  hinder  the  orderly  settle- 
ment of  a  gospel  ministry,  in  that  case  he  shall  complain  to  the 
Presbytery  in  whose  bounds  the  said  congregation  is,  and  that 
the  minister  who  is  supposed  to  be  the  cause  of  the  foresaid  di- 
vision, shall  be  obliged  to  appear  before  them,  and  it  shall  be 
left  to  them  to  determine  whether  he  shall  preach  any  more  in 
the  bounds  of  that  congregation,  and  he  shall  be  bound  to  stand 
to  their  determination,  until  they  shall  see  cause  to  remove  their 
prohibition,  or  the  Synod  shall  have  opportunity  to  take  the 
affair  under  cognizance."     {Records,  p.  147.) 

This  Act  was  approved  nemine  contradicente,  and  this 
phase  of  the  contest  was  satisfactorily  adjusted  ;  but  the 


AMERICAN  PRESBYTERIANISM  DIVIDED.  245 

/assertion  of  the  Synod's  right  to  examine  candidates, 
/  their  interference  with  the  rights  of  the  Presbyteries  in 
f  this  respect,  and  the  erection,  as  it  were,  of  a  Synodical 
College,  ignoring  the  Log  College,  were  more  serious 
matters.  The  Presbytery  of  New  Brunswick  disregarded 
the  Act  of  the  Synod,  and  licensed  John  Rowland  in 
defiance  of  its  rules.  The  Synod  declared  this  proceed- 
ing disorderly,  admonished  the  Presbytery,  and  declined 
to  recognize  Mr.  Rowland  as  a  licentiate.  The  Synod 
at  the  same  time  unanimously  appointed  its  commission, 
with  correspondents  from  every  Presbytery,  to  meet  at 
Philadelphia,  in  the  following  August,  and  "prosecute 
the  design  of  erecting  a  school  or  seminary  of  learning." 
Messrs.  Pemberton,  Dickinson,  Cross,  and  Anderson  were 
nominated  as  representatives,  two  of  which  should  go  to 
Europe  to  solicit  aid  from  Great  Britain.  This  design 
was  not  carried  out  on  account  of  the  outbreak  of  the 
war  betwen  England  and  Spain.  This  mode  of  adjust- 
ment failed.* 

The  controversy  over  the  examination  of  candidates 
was  a  practical  matter  which  could  not  be  delayed.  It 
really  involved  a  deeper  struggle  as  to  the  authority 
|  of  the  Synod,  and  also  different  interpretations  of  the 
Adopting  Act.  The  Tennents  claimed  in  their  Apology 
in  1739: 

"  We  humbly  conceive  that  the  aforesaid  acts  in  their  present 
form  are  founded  upon  a  false  hypothesis  or  supposition,  namely, 
that  a  majority  of  Synods  or  other  Church  judicatories  have  a 
power  committed  to  them  from  Christ,  to  make  new  rules,  acts, 
or  canons  about  religious  matters,  on  this  ground  or  founda- 
tion, that  they  judge  them  to  be  not  against  or  agreeable  to  the 
Word  of  God,  and  serviceable  to  religion,  which  shall  be  binding 
upon  those  who  conscientiously  dissent  therefrom,  under  certain 
penalties  which  are  to  be  inflicted  even  upon  those  who  judge 
the  Acts  which  they  enforce  to  be  contrary  to  the  mind  of 


*  Records,  p.  151. 


246  AMERICAN  PRESBYTERIANISM. 

Christ,  and  prejudicial  to  the  interest  of  His  kingdom.  This  is 
in  brief  a  legislative  or  law-making  power  in  religious  matters, 
and  this  we  wholly  disclaim  and  renounce,  for  the  reasons  we 
shall  anon  mention,  and  are  pleased  that  we  have  the  Synod's 
concurrence  therein  in  a  printed  declaration  which  was  sent  to 
Ireland  some  years  ago ;  that  declaration  which  we  apprehend 
worthy  of  a  Protestant  body,  we  propose  to  maintain  inviolably 
in  our  practice  as  well  as  profession." 

George  Gillespie,  whom  Whitefield  describes  as  "  an- 
other faithful  minister  of  Jesus  Christ,"*  strove  to  me- 
diate, f 

He  charges  the  New  Brunswick  Presbytery  with 
cutting,  carving,  and  dispensing  at  its  own  pleasure  with 
the  various  parts  of  the  trial  presented  in  the  West- 
minster Directory  for  the  examination  of  candidates ; 
and  that  they  objected  to  the  Synod's  plan  for  a  public 
synodical  college,  because  it  would  interfere  with  the 
private  interests  of  Mr.  Tennent  and  his  college.  There 
is  doubtless  truth  in  both  of  these  charges.  But  the 
real  point  in  dispute  was  the  authority  of  the  Synod  in 
requiring  the  candidates  of  the  Presbytery  to  present 
diplomas  from  either  Great  Britain  or  New  England, 
or  from  a  committee  of  Synod,  before  their  licensure  by 
Presbytery.  This  was  an  insult  to  the  Log  College,  a 
blow  at  its  very  life,  and  a  usurpation  by  the  Synod  of 
the  rights  of  the  Presbyteries.  It  was  time  enough  to 
destroy  the  Log  College  when  the  Synod  had  some- 
thing better  to  put  in  its  place.  The  Tennents  were 
quite  willing  at  a  subsequent  time  to  merge  the  Log 
College  in  the  College  of  New  Jersey.  Mr.  Tennent 
agreed  to  accept  the  censure  of  Synod,  if  the  Presbytery 


*  Continuation  of  the  Rev.  Mr.  Whitefield >s  Journal  from  his  embarking 
after  the  embargo,  &c.,  2d  edition,  p.  56,  London,  1740. 

t  See  his  Sermon  against  Divisions  in  Christ's  Churches,  Philadelphia,  1740. 
Appendix,  p.  vii. 


AMERICAN  PRESBYTERIANISM  DIVIDED.  247 

should  violate  the  rule ;  but  he  declined  to  present  the 
young  men  for  re-examination,  and  he  was  right. 
/  The  Presbytery  of  New  Brunswick  erred,  however,  in 
|  too  loose  an  interpretation  of  the  Adopting  Act.  It 
'  certainly  did  not  mean  that  the  Synod  could  take  no 
action  that  might  be  against  the  consciences  of  a  major- 
ity of  the  lower  court,  but  it  meant  that  the  Synod 
could  not  impose  such  acts  against  conscientious  scru- 
ples. Indeed  the  Synod  unanimously  agreed,  Sept.  31, 
1740,  "  that  the  Synod  are  the  proper  judges  of  the 
qualifications  of  their  own  members";  and  again,  "that 
they  do  not  thereby  call  in  question  the  power  of  subor- 
dinate Presbyteries  to  ordain  ministers,  but  only  assert 
their  own  right  to  judge  of  the  qualifications  of  their 
own  members."  But  the  Presbytery  of  New  Brunswick 
could  not  be  allowed  to  violate  the  Westminster  Direc- 
tory in  a  persistent  course  of  action. 

"  Then  a  Presbytery  may  impose  upon  its  Synod,  and  by 
bringing  in  members  into  the  ministry  who  have  not  the  qualifi- 
cation required  in  the  Standard  aforesaid,  and  these  members 
multiplying  in  a  short  time,  may  cast  the  Standards  out  of 
doors."     (Gillespie,  in  /.  c,  p.  vii.) 

In  1740,  proposals  for  accommodation  were  made,  but 
in  vain  ;  the  majority  decided  that  the  Act  should  stand 
for  the  present.  Gilbert  Tennent  and  his  associates 
renewed  their  protest,  and  they  were  joined  by  John 
Cross,  of  the  Presbytery  of  New  Brunswick;  Geo.  Gil- 
lespie and  Alexander  Hutcheson,  of  the  Presbytery  of 
New  Castle ;  Richard  Treat,  of  the  Presbytery  of  Phila- 
delphia; and  Alexander  Craighead,  of  the  Presbytery  of 
Donegal ;  making  eleven  ministers  in  all,  besides  a  num- 
ber of  ruling  elders,  constituting  a  body  formidable  in 
numbers  and  influence.  There  was  a  difference  of 
opinion  on  this  subject  of  the  training  of  ministers,  in 


24:8  AMERICAN  PRESBYTERIANISM. 

all    American    denominations    of    Christians.      As    Dr. 
Charles  Hodge  appropriately  says  :  * 

"  Whatever  unworthy  motive  may,  on  either  side,  have 
mingled  with  better  feelings,  there  is  no  doubt  that  the  major- 
ity were  influenced  in  the  adoption  of  the  rule  in  question,  by  a 
sincere  desire  to  secure  an  adequately  educated  ministry,  and 
the  minority  by  an  equally  conscientious  belief,  that  the  opera- 
tion of  the  rule  would  be  inimical  to  the  progress  of  religion  in 
the  church." 

The  Dutch  Reformed  and  German  Reformed  Churches 
had  the  same  difficulties  to  contend  with  ;  and  they 
divided  in  similar  ways  upon  the  same  subject.  Fre- 
linghuysen,  of  the  Dutch  Reformed  Church,  and  Dors- 
tius,  of  the  German  Reformed  Church,  were  obliged  to 
enter  upon  the  work  of  training  candidates  for  the 
ministry  in  order  to  supply  the  destitute  churches. 
The  New  England  colleges  were  unable  to  supply  the 
demands  of  the  Middle  colonies  for  ministers.  It  was 
impossible  to  secure  a  sufficient  number  of  efficient  and 
pious  ministers  from  the  mother  countries  who  were 
willing  to  engage  in  missions  in  America.^  Not  a  few 
godly  ministers  were  secured.  But  not  a  few  unworthy 
men  came  of  their  own  accord,  and  intruded  themselves 
upon  churches  that  were  eager  for  ministers  of  the 
gospel,  and  by  their  incompetence  or  immorality  hin- 
dered the  progress  of  the  gospel.:): 


*  Constitutional  History  of  the  Presbyterian  Church  in  the  United  States  of 
America,  Part  II.,  Philadelphia,  1851,  p.  109. 

t  The  author  has  examined  carefully  the  Records  of  the  Churches  and  the 
Missionary  Societies  of  Great  Britain,  and  has  been  deeply  impressed  with  the 
earnest  and  persistent  efforts  which  were  made  by  the  churches  of  Great  Britain 
to  procure  missionaries  for  America.  It  was  impossible  to  secure  them  in 
sufficient  numbers.  The  mother  churches  are  worthy  of  all  praise.  They  acted 
in  a  noble  and  generous  manner.     (See  pp.  163,  167,  170,  172,  193,  223.) 

X  See  letter  of  Gillespie,  in  the  Appendix  XXII. 


AMERICAN  PRESBYTERIANISM  DIVIDED.  249 

The  circumstances  of  the  American  Churches  seemed 
to  the  more  active  spirits  to  require  that  candidates 
should  be  trained  by  the  American  Churches  themselves 
in  as  thorough  a  manner  as  possible.  They  rightly  felt 
that  it  would  be  a  serious  restraint  to  the  progress  of 
the  gospel  in  America,  if  godly  young  men  should  be 
discouraged  from  prosecuting  their  studies  for  the  minis- 
try or  required  to  go  to  Great  Britain  or  New  England 
for  their  education. 

The  Dutch  Reformed  Church  was  torn  asunder  in 
l7S4  by  the  same  question  of  ministerial  education,  min- 
gled with  other  questions  like  to  those  which  agitated 
the  Synod  of  Philadelphia.*  The  Tennent  party  were 
the  real  American  party.  They  were  not  willing  to  ad- 
here  to  the  letter,  that  killeth,  when  the  entire  energies 
of  the  church  were  required  to  meet  the  wants  of  the 
multitudes  hungering  for  the  gospel.  The  Westminster 
Directory  was  made  for  the  church,  and  not  the  church 
for  the  Directory.  The  circumstances  of  the  country 
required  that  some  modifications  should  be  made. 

The  disagreement  on  this  subject  stirred  up  conflicts 
with  regard  to  ministers'  preaching  out  of  their  bounds. 
The  Tennent  party  cannot  be  excused  for  their  irregu- 
larities in  this  matter.  Their  attitude  to  their  brother 
ministers  in  the  Synod,  in  openly  charging  them  with 
lack  of  piety  and  consecration,  is  indefensible.  Their 
habit  of  intrusion  into  the  flocks  of  other  ministers  was 
to  the  last  degree  offensive  and  intolerable.  It  is  not 
surprising  that  Gilbert  Tenrient's  sermon  "  on  the  danger 
of  an  unconverted  ministry,"  which  was  preached  at 
Nottingham,  Pa.,  in  1740,  should  have  aroused  the  hos- 
tility of  his  opponents  to  the  highest  degree. 

*E.  T.  Corwin,  Manual  0/  the  Reformed  Church  in  America,  3d  edition, 
N.  Y.,  1879,  pp.  32  seg. 


250  AMERICAN  PRESBYTERIANISM. 

In  our  judgment,  they  were  unwise  in  allowing  them- 
selves to  become  so  excited  about  it.  They  were  open 
to  the  criticism  which  Tennent  makes  in  his  defence  :* 

"  I  humbly  conceive  our  Author  is  mistaken  when  he  says,  that 
the  Notingham  Sermon  causes  Contentions :  No,  the  true  cause  is 
graceless  ministers  opposing  it.  Me  thinks  it  would  be  more  to 
their  credit  prudently  to  let  it  alone  upon  their  own  Account,  for 
when  they  keep  muttering,  growling  and  scolding  at  it,  it  does 
but  give  people  ground  to  suspect  they  are  of  that  unhappy  tribe 
and  party  themselves,  which  is  therein  detected  and  censured." 

The  disorder  created  by  the  Tennents  was  owing 
chiefly  to  their  habit  of  accusing  members  of  their  own 
Synod  of  being  graceless,  without  bringing  the  evidence 
before  the  body,  in  the  form  of  valid  charges,  as  they 
were  repeatedly  urged  by  the  Synod  to  do.  There  is  a 
plausible  excuse  for  this  in  the  fact  that  the  differences 
were  so  radical  that  a  judicial  trial  of  them  would  have 
been  impossible.  Subsequent  events  showed  that  there 
were  two  radical  and  disorderly  parties  in  the  Synod, 
and  that  the  Presbytery  of  New  York  and  such  godly 
ministers  as  the  Scotchmen,  Gillespie  and  Hutcheson, 
were  powerless  to  keep  the  peace. 

VII. — THE   GREAT  AWAKENING. 

In  the  meanwhile  Methodism  had  greatly  advanced  in 
power  and  influence  in  America.  Jonathan  Edwards 
had  independently  adopted  its  principles  and  methods, 
and  was  blessed  with  a  powerful  revival  at  Northampton 
in  1734  and  1735: 

"  Whenever  he  met  the  people  in  the  sanctuary,  he  not  only 
saw  the  house  crowded,  but  every  hearer  earnest  to  receive  the 


*  The  Examiner  Examined,  or  Gilbert  Ten?ient  Harmonious.  In  Answer  to 
a  pamphlet  entitled,  the  Examiner  or  Gilbert  against  Gilbert,  Philadelphia, 
1743,  P-  146. 


AMERICAN  PRESBYTERIAN  ISM  DIVIDED.  251 

truth  of  God,  and  often  the  whole  assembly  dissolved  in  tears : 
some  weeping  for  sorrow,  others  for  joy,  and  others  from  com- 
passion. In  the  months  of  March  and  April,  when  the  work  of 
God  was  carried  on  with  the  greatest  power,  he  supposes  the 
number,  apparently  of  genuine  conversions,  to  have  been  at  least 
four  a  day,  or  nearly  thirty  a  week,  take  one  week  with  another, 
for  five  or  six  weeks  together."  {Life  of  Edwards,  p.  123  in 
Works  of  President  Edwards,  N.  Y.,  1829,  Vol.  I.,  also  J.  Tracy,  The 
Great  Awakening,  Boston,  1842,  pp.  112  seq) 

Joseph  Bellamy,  Eleazar  Wheelock,  Benjamin  Colman, 
Thomas  Prince,  and  others  became  attached  to  the  move- 
ment in  New  England.*  There  was  an  informal  holy  club 
at  Yale  College  in  1733.  Many  of  the  subsequent  leaders 
of  Methodism  in  America  were  there  about  that  time ; 
such  as  Joseph  Bellamy,  Aaron  Burr,  Benjamin  Pomeroy, 
James  Davenport,  and  Jonathan  Barber.  Eleazar 
Wheelock  was  accused  of  enthusiasm  and  religious  dis- 
orders while  in  college.     But  he  says  : 

"  I  never  held,  nor  pretended  to  experience  that  kind  of  teach- 
ing which  Calvinistic  divines  call  Enthusiasm.  The  grand 
points  which  I  was  opposed  in,  were  the  absolute  necessity  of 
divine  teaching  in  order  to  a  right  and  effectual  understanding  of 
divine  things— and  the  absolute  necessity  of  divine  influence  and 
the  indwelling  of  the  Spirit  of  Christ  in  order  to  a  right  and  ac- 
ceptable performance  of  duty  to  God ;  that  the  graces  of  the 
Spirit  may  be  so  sensible  and  evident,  as  to  be  matter  of  assur- 
ance to  the  subjects  of  them,  that  they  are  passed  from  death 
unto  life.  These  were  the  principles  chiefly  disputed,  and  to 
prove  that  I  did  not  differ  from  approved  divines  I  used  frequently 
to  quote  and  appeal  to  Mr.  Flavel,  part  of  whose  works  I  had 
with  me.  And  when  the  report  was  spread  that  I  was  enthusias- 
tical  I  made  a  challenge  upon  all  who  had  been  my  opponents 
to  mention  one  point  wherein  I  had  differed  in  principle  from  Mr. 
Stoddard  or  Mr.  Flavel ;  and  it  was  frankly  allowed  by  my  most 


*E.  H.  Gillett,  President  Wheelock  and  the  Great  Revival;  President 
WJieelock  and  His  Cotemporaries,  Amer.  Pres.  Review,  1869,  pp.  281  sea., 
and  pp.  520  sea. 


259  AMERICAN  PRESBYTER1ANISM. 

zealous  opponents,  that  I  was  not  a  greater  enthusiast  than  Mr. 
Flavel  was,  and  that  I  had  not  vented  any  principles  which  he 
did  not  justify."  (E.  H.  Gillett,  President  Wheelock  and  Dr. 
Chauncy,  Amer.  Pres.  Review,  1871,  p.  12.) 

Whitefield  came  over  to  head  the  movement  in  1739, 
and  preached  with  wonderful  power  and  success  through- 
out the  colonies.  All  the  American  Methodists  rallied 
about  him,  and  the  churches  were  revived  and  enlarged. 
But  unfortunately  the  revival  occasioned  strife  and  sepa- 
ration in  most  of  the  American  denominations  of  Chris- 
tians. In  Pennsylvania,  Delaware,  and  Maryland  the 
Presbyterian  forces  were  divided  into  two  hostile  camps. 
But  in  New  Jersey  and  New  York,  embraced  in  the  Pres- 
byteries of  New  Brunswick  and  New  York,  the  minis- 
ters and  churches  were  unanimous  in  support  of  Method- 
ism. Indeed,  the  Presbytery  of  New  York  were  so 
busy  with  their  revived  congregations  that  they  neglected 
the  Synod,  and  kept  apart  from  its  strifes.  It  will  be 
instructive  to  tarry  by  some  of  these  churches  in  order 
that  we  may  apprehend  the  strength  and  blessedness  of 
this  movement.  We  are  informed  in  a  letter  from  the 
Presbyterian  congregation  of  New  York  City  to  the  Bos- 
ton ministers  and  churches  in  1746  :* 

"  That  the  congregation  for  some  years  after  Mr.  Pemberton's 
settlement  continued  poor  and  small,  ordinarily  consisting  of  not 
more  than  70  or  80  persons  old  and  young.  Large  arrears  of 
salary,  annually  increasing,  unpaid,  and  the  Building  unfinished, 
and  our  minister  greatly  discouraged.  Till  at  length,  six  of  our 
eight  windows,  (which  had  continued  covered  with  Boards  about 
twenty  years)  were  glazed.  And  about  the  year  1739  the  show- 
ers of  Heaven  began  to  descend  upon  the  congregation,  a  large 
increase  of  gifts  were  bestowed  on  the  minister,  and  the  divine 
presence  manifestly  appeared  among  the  people,  so  that  upon 
our  doors  it  might  be  truly  inscribed  Jehovah  Shammah,  the 
Lord  is  there.     The  numbers  of    the    congregation   greatly  in- 

*  See  the  MS.  Records  of  the  Trustees  of  the  Congregation,  p.  26. 


AMERICAN  PRESBYTERIANISM  DIVIDED.  253 

creased  and  the  floor  of  the  building  became  quite  full,  which 
some  of  us  had  for  a  long  time  scarce  hoped  to  live  to  see. 
About  four  years  ago  the  call  for  galleries  was  very  loud  and 
pressing.  The  building  of  three  galleries  v/as  undertaken  at 
once,  and  they  seemed  to  be  full  as  soon  as  finished  and  the  floor 
below  as  full  as  before.  The  cry  is  now  as  great  for  room  as  ever. 
The  voice  of  Providence  seems  to  be,  lengthen  your  cords, 
strengthen  your  stakes,  open  your  mouth  wide  and  I  will  fill  it." 

Whitefield  preached  for  Pemberton  in  November,  1739. 
Pemberton  wrote  to  him  soon  after : 

"  I  was  heartily  sorry  that  the  Disorder  of  a  Cold  should  hin- 
der me  from  waiting  upon  you  in  the  Jerseys :  But  am  in  hopes 
it  was  ordered  by  Divine  Providence  for  the  best.  I  found  the 
next  day,  that  you  had  left  the  town  under  a  deep  and  universal 
concern  :  Many  were  greatly  affected,  and  I  hope  abiding  impres- 
sions are  left  upon  some. — Some  that  were  before  very  loose  and 
profligate,  look  back  with  shame  upon  their  past  lives  and  con- 
versations, and  seem  resolved  upon  a  thorough  reformation. 
I  mention  these  things  to  strengthen  you  in  the  blessed  cause 
you  are  engaged  in,  and  support  you  under  your  abundant 
labours. — When  I  heard  so  many  were  concerned  for  their  eternal 
welfare,  I  appointed  a  lecture  on  Wednesday  evening,  tho'  it  was 
not  an  usual  season.  And  tho'  the  warning  was  short  we  had 
a  numerous  and  attentive  audience. — In  short,  I  cannot  but  hope 
your  coming  among  us  has  been  the  means  of  awakening  some 
among  us  to  a  serious  sense  of  practical  religion,  and  may  be  the 
beginning  of  a  good  work  in  this  secure  and  sinful  place."  {Con- 
tinuation of  the  Rev.  Mr.  Whitefield' s  Journal  from  his  embark- 
ing after  the  Embargo  to  his  Arrival  at  Savannah,  2d  edition, 
p.  51,  London,  1740.) 

Whitefield  preached  again  in  New  York  in  the  spring 
and  in  the  autumn  of  1740  with  wondrous  power.  He 
tells  us  that  on  November  2d, 

"As  I  went  to  meeting,  I  grew  weaker  and  weaker,  and  when 
I  came  into  the  pulpit,  I  could  have  chose  to  be  silent  rather 
than  speak.  But,  after  I  had  begun,  the  Spirit  of  the  Lord  gave 
me  freedom,  till  at  length  it  came  down  like  a  mighty  rushing 


254  AMERICAN  PRESBYTERIANISM. 

wind,  and  carried  all  before  it.  Immediately  the  whole  congre- 
gation was  alarmed.  Shrieking,  crying,  weeping  and  wailing  were 
to  be  heard  in  every  corner.  Men's  hearts  failing  them  for  fear, 
and  many  falling  into  the  arms  of  their  friends.  My  soul  was 
carried  out  till  I  could  scarce  speak  any  more.  A  sense  of  God's 
goodness  overwhelmed  me."* 

Similar  revival  influences  were  felt  in  the  churches  on 
Long  Island,  and  in  Eastern  and  Western  New  Jersey, 
in  Pennsylvania  and  Maryland,  and  indeed  wherever 
Mr.  Whitefield  and  the  Methodists,  who  associated  with 
him,  went.  The  Presbyterian  ministers  of  the  Presby- 
teries of  New  York  and  New  Brunswick  were  unanimous 
in  their  co-operation  with  him  ;  but  the  Presbyteries  of 
Donegal,  New  Castle,  Lewes,  and  Philadelphia  were  di- 
vided. The  most  influential  ministers,  under  the  lead 
of  Robert  Cross,  of  Philadelphia,  Francis  Alison,  of 
New  Castle,  and  John  Thomson,  of  Lewes,  were  opposed 
to  the  Methodist  movement. 

It  is  probable  that  these  Scotch-Irish  ministers  were 
influenced  by  the  conflicts  in  Scotland  which  brought 
about  the  Secession.  These  conflicts  originated  from 
various  causes,  among  which  we  may  mention  the  Abju- 
ration oath,  the  Simson  case,  abuse  of  patronage,  but 
especially  the  Marrow  controversy.  The  Marrow  of 
Modern  Divinity,  a  Puritan  treatise  by  Edward  Fisher 
(originally  published  in  1644  as  a  middle  way  between 
Legalism  and  Antinomianism),  was  republished,  with  a 
preface  by  James  Hogg,  in  171 8.  The  General  Assem- 
bly of  the  Church  of  Scotland,  in  1720,  condemned  cer- 
tain errors  in  it.  Against  this  action,  Thomas  Boston, 
Ebenezer  Erskine,  Ralph  Erskine,  and  nine  others,  re- 


*  Continuation  of  the  Rev.  Mr.  Whitefield's  Journal,  the  7th  Journal,  Lon- 
don, 174 1,  p.  57.  Dr.  Charles  Hodge  is  certainly  mistaken  in  representing  that 
"no  very  remarkable  results"  attended  hi?  ministry  in  New  York.  {Constitu- 
tional History,  II.,  p.  35). 


AMERICAN  PRESBTTERIANISM  DIVIDED.  255 

monstrated  in  1721.  After  several  years  of  heated  con- 
troversy on  the  several  points  of  faith  and  practice,  Eb- 
enezer  Erskine,  William  Wilson,  Alexander  Moncrief, 
and  James  Fisher  were  suspended  from  the  office  of  the 
ministry  and  loosed  from  their  pastoral  charges,  in  the 
autumn  of  1732.  These  four  ministers  protested  and 
declared  a  Secession,  "  not  from  the  constitution  of  the 
Church  of  Scotland,  but  from  the  prevailing  party  in  her 
judicatories."* 

They  constituted  themselves  The  Associate  Presbytery 
Dec.  6,  1733  ;  in  Febr.,  1734,  issued  a  Testimony  to  the  doc- 
trine, worship,  discipline,  and  government  of  the  Church 
of  Scotland,  and  began  a  work  of  great  spiritual  power, 
accompanied  with  frequent  revivals.  They  co-operated 
with  Whitefield  at  first,  but  subsequently  finding  that 
they  could  not  agree  with  him  in  his  views  of  church 
government,  discipline,  Christian  union,  and  toleration, 
they  became  hostile.  Accordingly,  British  Methodism  sep- 
arated itself  into  three  organizations — Wesleyan  Meth- 
odists, Whitefield  Methodists,  and  the  Secession  Church 
of  Scotland. 

Moreover,  Methodism  worked  powerfully  in  the  Estab- 
lished Church  of  Scotland.  John  Willison,  John  Gillies, 
John  Row,  and  others,  in  1744,  issued  a  Fair  and  Impar- 
tial Testimony, \  defending  the  National  Church  against 
the  charges  of  the  Secession  Presbytery,  and  advocating 
Whitefield  and  his  work  against  them.  It  speaks  approv- 
ingly of   the  remarkable  instances  of  the  effusions  of 


*  John  Brown,  Hist.  Account  of  the  Rise  and  Progress  of  the  Secession,  4th 
edition,  Glasgow,  1780,  p.  23. 

t  This  important  tract  was  published,  Edinburgh,  1744,  under  the  Full  Title  : 
A  Fair  and  impartial  Testimony  essayed  in  name  of  a  number  of  ministers, 
elders,  and  Christian  people  of  the  Church  of  Scotland,  unto  the  laudable 
principles,  wrestlings,  and  Attaintnents  of  that  Church;  and  against  the 
Backslidings,  Corruptions,  Divisions,  and  prevailing  evils,  both  of  the  former 
and  present  times,  &c.     Attested  and  Adhered  unto  by  sundry  ministers. 


256  AMERICAN  PRESBYTERIANISM. 

God's  Spirit  abroad  and  at  home ;  of  the  revivals  at 
Northampton,  in  New  England,  in  the  Jerseys,  and  in 
Pennsylvania,  and  of  Mr.Whitefield's  work  in  Scotland.  It 
also  dwells  upon  the  revival  at  Cambuslang  in  1742,  and 
in  the  neighboring  parishes  of  "  Kilsyth,  Calder,  Kirkin- 
tolloch,  Campsie,  Cumbernauld,  Gargunnock,  Baldernock, 
Muthill,  and  many  other  parishes,  and  even  in  Edinburgh 
and  Glasgow."  It  bears  testimony  to  it  "  as  a  glorious 
work  of  the  Spirit  of  God,  which  He  hath  been  pleased 
to  send  in  his  sovereign  free  mercy,  in  a  time  of  great 
infidelity,  formality  and  backsliding,  to  glorify  his  own 
name,  by  awakening,  convincing,  humbling,  converting, 
comforting,  reviving,  strengthening  and  confirming 
many  souls  thro'  the  Land."* 

The  Tennents  and  their  friends  naturally,  as  Presby- 
terians, sympathized  with  the  Erskines  and  the  Secession 
movement  in  Scotland. f 

A  great  controversy  arose  in  America,:):  and  soon  ex- 


*In/.  c,  p.  103. 

t  This  was  recognized  by  Mr.  Whitefield  so  soon  as  he  met  Mr.  Tennent.  In 
his  Journal  {Continuation  from  his  Embarking  after  the  Embargo,  2d  edition, 
London,  1740,  p.  31)  he  describes  "Mr.  Tennent,  an  old  grey-headed  disciple 
and  soldier  of  Jesus  Christ.  He  keeps  an  Academy  about  20  miles  off  Philadel- 
phia, has  been  blessed  with  four  gracious  sons,  three  of  whom  have  been  and 
still  continue  to  be  eminently  useful  in  the  church  of  Christ.  He  brought  three 
pious  souls  along  with  him,  and  rejoiced  me  by  letting  me  know  how  they  had 
been  evil  spoken  of  for  their  master's  sake.  He  is  a  great  friend  to  Mr.  Erskine 
of  Scotland,  and,  as  far  as  I  can  find,  both  he  and  his  sons  are  secretly  despised 
by  the  generality  of  the  Synod,  as  Mr.  Erskine  and  his  brethren  are  hated  by  the 
Judicatories  of  Edinburgh,  and  as  the  Methodist  preachers  are  by  their  brethren 
in  England." 

\  See  The  Querists,  or  An  Extract  of  sundry  passages  taken  out  of  Mr. 
Whitefi 'eld's  printed  Sermons,  Philadelphia,  1740,  by  Thomas  Evans,  of  New 
Castle.  This  was  answered  by  Samuel  Blair  in  A  Particular  consideration  of 
a  Piece,  entitled  The  Querists,  Philadelphia,  1741.  This  was  followed  by  A 
Short  Reply  to  Mr.  Whitefield 's  letter  which  he  wrote  in  answer  to  the  Querists, 
Philadelphia,  1741  ;  The  Examiner,  by  Philalethes,  Boston,  1743,  replied  to  by 
Gilbert  Tennent  in  The  Examiner  Examined,  Philadelphia,  1743. 


AMERICAN  PRESBYTERIANISM  DIVIDED.  257 

tended  throughout  the  colonies.*  In  New  England  the 
struggle  was  fierce  and  long.  The  Boston  ministers, 
headed  by  Colman,  generally  favored  the  revival ;  but 
the  Connecticut  ministers  were  more  divided.  Yale 
College  led  the  opposition,  offended  by  some  severe 
criticisms  upon  it  on  the  part  of  Whitefield.f 

Even  the  little  band  of  Presbyterians  in  New  England 
was  divided.  John  Caldwell  preached  a  sermon  at  New 
Londonderry,  October  14,  1741,  against  the  Methodists, 
which  was  immediately  answered  by  David  McGregorie 
in  a  sermon  on  the  same  text4  These  represented  the 
two  parties  into  which  the  Presbytery  had  been  divided 
in  I736.§ 


*  In  South  Carolina  Josiah  Smith  defended  Whitefield  against  his  opponents 
in  The  character \  preaching  &c.  of  the  Rev.  Mr.  George  Whitefield,  impartially 
represe7tted  and  sitpportcd,  in  a  Sermon  preached  in  C/iarlestozvn,  South  Caro- 
lina, Mch.  26,  1740,  with  a  Preface  by  the  Rev.  Dr.  Colman  and  Mr.  Cooper  of 
Boston,  N  E.,  Boston,  1740.     (See  pp.  225  sea.) 

f  The  following  pamphlet  was  issued  :  The  Declaration  of  the  Rector  and 
Tutors  of  Yale  College  in  New  Haven  against  the  Revere?id  Mr.  George 
Whitefield,  his  principles  and  designs.  In  a  letter  to  him.  Boston,  1745. 
The  following  extract  will  show  the  points  at  issue:  "And  if  all  unconverted 
ministers  must  be  discarded  and  separated  from,  a  new  sett  or  supply  must 
necessarily  be  introduced  ;  these  must  be  such  as  you  judge  to  be  converted,  or 
otherwise  there  will  be  the  same  necessity,  that  you  should  be  strengthened  to  lift 
up  your  voice  against  unconverted  ministers,  as  there  was  before.  Our  colleges 
can  do  but  a  very  little  towards  such  an  extraordinary  supply  ;  especially,  since 
as  you  say,  the  light  in  them  is  but  darkness,  even  thick  darkness  that  may  be 
felt.  This  supply  must  therefore  be  either  of  exhorters  or  foreigners  :  you  pub- 
lickly  told  the  people  of  New  England,  that  they  might  expect,  in  a  little  time 
some  supply  from  your  orphan  house ;  and  you  told  the  Rev.  Mr.  Edwards  of 
North-Hampton,  that  you  intended  to  bring  over  a  number  of  young  men  from 
England  to  be  ordained  by  the  Tennents.  Whether  any  more  were  to  come 
from  Scotland  or  Ireland,  we  think  is  not  material.  And  it  has  been  the  con- 
stant practice  of  the  Tennents,  and  their  Presbytery,  of  late  years,  to  send  minis- 
ters to  supply  the  separation  in  N.  England  particularly  Mess.  Finly,  Sacket, 
Blair,  Treat  and  sundry  others,  to  preach  to  the  separation  at  Milford,  New 
Haven,  &c.  and  some  of  them  shewed  written  orders  for  it,  from  the  Presbytery." 
(p.  10.) 

%  This  latter  was  published  as  a  defence,  Boston,  1742,  and  subsequently 
republished  in  Scotland. 

§  See  p.  229. 

17 


258  AMERICAN  PRESBYTERIAN1SM. 

There  can  be  no  doubt  that  there  were  serious  dis- 
orders connected  with  the  revival  movement,  especially 
in  connection  with  James  Davenport,  of  Southold,  and 
several  other  excitable  persons,  which  wrought  mischief 
and  separation,  especially  in  Connecticut.  We  do  not 
find  this  separation  to  any  extent  in  New  York,  Eastern 
New  Jersey,  or  Massachusetts,  where  the  revival  was 
conducted  by  discreet  men  like  Dickinson,  Pemberton, 
Colman,  Prince,  and  others ;  but  chiefly  in  Connecticut, 
Pennsylvania,  Maryland,  and  Delaware,  where  the  re- 
vival was  opposed  by  ministers  who  failed  to  apprehend 
the  work  of  God,  and  who  did  not  discern  the  gracious 
effects  of  the  Divine  Spirit  in  the  midst  of  the  enthu- 
siasm. John  Willison,  Gillies,  and  the  Methodists  of 
the  Established  Church  of  Scotland  correctly  appre- 
hended this  from  a  careful  inspection  of  the  revivals 
in  Scotland  and  elsewhere.  With  regard  to  the  Ameri- 
can revival  they  wisely  say : 

"It  is  to  be  regretted,  that  the  work  began  to  be  much 
clouded  by  some  zealous  but  imprudent  ministers,  and  a  sett  of 
illiterate  exhorters,  who  went  through  the  country  preaching 
and  venting  errors,  and  sometimes  very  rash  censures  against 
their  brethren,  and  some  of  them  pretending  to  visions,  prophecy, 
and  great  attainments,  and  running  into  several  extravagances, 
upon  which  account  some  have  endeavoured  to  expose  the 
whole  work  as  Enthusiasm  and  Delusion.  But  it  being  Satan's 
ordinary  way,  when  he  sees  Christ's  Kingdom  advancing  in  a 
place,  to  exert  himself  to  bring  a  reproach  upon  Religion,  by 
leading  some  zealous  Professors  of  it  into  errors  and  disorders  ; 
this  can  prove  no  more  against  the  Work  in  general,  than  the  Delu- 
sion of  the  Anabaptists  and  Fifth  monarchy  men  did  against  the 
Reformation.  But  these  clouds  did  not  long  continue."  {A 
Fair  and  Impartial  Testimony,  &*c,  Edinburgh,  1744,  p.  101.) 

At  this  time,  James  Davenport  was  not  a  member  of 
the  Synod  of  Philadelphia.  He  did  not  unite  with  the 
Synod  of  New  York  until  after  he  had  repented  of   his 


AMERICAN  PRESBYTERIANISM  DIVIDED.  259 

follies  and  had  become  a  different  man.  There  is  no 
evidence  that  the  revival  in  the  Presbyterian  churches 
was  accompanied  with  any  such  disorders  and  errors  of 
doctrine.  The  '■  old  side"  show  throughout  that  they 
were  opposed  to  the  revival  itself,  and  the  Methodist 
movement  in  general.  There  was  the  less  excuse  for 
their  continued  opposition  in  view  of  the  fact  that  the 
leaders  of  American  Methodism  promptly  opposed  the 
enthusiasts  who  brought  disgrace  on  the  genuine  work 
of  Revival. 

Jonathan  Dickinson,  Gilbert  Tennent,  and  Jonathan 
Edwards  wrote  discriminating  tracts  upon  the  sub- 
ject, which  will  remain  for  all  time  as  the  source  of 
information  with  reference  to  the  true  spirit  and  charac- 
ter of  American  Methodism.* 

Dr.  Charles  Hodge  gives  the  following  judgment 
upon  the  revival  : 

"  Notwithstanding  all  the  disorders  and  other  evils  attendant 
on  this  revival,  there  can  be  no  doubt  that  it  was  a  wonderful 
display,  both  of  the  power  and  grace  of  God.  This  might  be 
confidently  inferred  from  the  judgment  of  those  who  as  eyewit- 
nesses of  its  progress,  were  the  best  qualified  to  form  an  opinion 
of  its  character.  The  deliberate  judgment  of  such  men  as  Ed- 
wards, Cooper,  Colman,  and  Bellamy,  in  New  England ;  and  of 
the  Tennents,  Blair,  Dickinson,  and  Davies,  in  the  Presbyterian 
Church,  must  be  received  as  of  authority  on  such  a  subject. 


*A  Display  of  God's  special  Grace,  in  a  familiar  dialogue  between  a  minister 
and  a  gentleman  of  his  congregation  about  the  work  of  God,  in  the  correction 
and  conversion  of  sinners,  so  remarkably  of  late  begun  and  going  on  in  these 
American  parts,  wherein  the  objections  against  some  unco?nmon  appearances 
amongst  us  are  distinctly  considered,  mistakes  rectifyed,  and  the  work  itself 
particularly  proved  to  be  from  the  Holy  Spirit.  With  an  Addition,  in  a  sec- 
ond conference,  relating  to  sundry  Antinomian  principles,  beginning  to  obtain 
it  some  places.  [Jonathan  Dickinson]  Boston,  1742  ;  Thoughts  on  the  Re- 
vival of  Religion  in  New  England.  By  Jonathan  Edwards,  1740  ;  Some  Ac- 
count of  the  Principles,  of  the  Moravians,  etc.  By  Gilbert  Tennent,  1742,  Lon- 
don, 1743. 


260  AMERICAN  PEESBYTERIANISM. 

These  men  were  not  errorists  or  enthusiasts.  They  were  devout 
and  sober-minded  men,  well  versed  in  the  Scriptures  and  in  the 
history  of  religion.  They  had  their  faults,  and  fell  into  mistakes  ; 
some  of  them  very  grievous ;  but  if  they  are  not  to  be  regarded 
as  competent  witnesses  as  to  the  nature  of  any  religious  excite- 
ment, it  will  be  hard  to  know  where  such  witnesses  are  to  be 
found."     (Chas.  Hodge,  Co?istitittional  History,  II.,  p.  46.) 

Benjamin  Trumbull  sums  up  the  doctrines  of  the 
American  Methodists  in  the  following  statement,  also 
approved  by  Dr.  Hodge  : 

"The  doctrines  preached  by  those  famous  men,  who  were 
owned  as  the  principal  instruments  of  this  remarkable  revival  of 
God's  work,  were  the  doctrines  of  the  reformers  ;  the  doctrine  of 
original  sin,  of  regeneration  by  the  supernatural  influence  of  the 
divine  Spirit,  and  of  the  absolute  necessity  of  it,  that  any  man 
might  bear  good  fruit,  or  ever  be  admitted  into  the  kingdom  of 
God;  effectual  calling;  justification  by  faith  wholly  on  account 
of  the  imputed  righteousness  of  Christ ;  repentance  towards  God 
and  faith  towards  our  Lord  Jesus  Christ ;  the  perseverance  of 
saints ;  the  indwelling  of  the  Holy  Spirit  in  them,  and  its  divine 
consolations  and  joys."  (Benj.  Trumbull,  Complete  History  of 
Connecticut.  Hartford,  1797,  II.,  p.  158.  Charles  Hodge,  in  /.  c, 
P.  47-) 

American  Methodism  was  a  revival  of  British  Puritan- 
ism and  Protestantism.  It  was  especially  distinguished 
for  the  stress  laid  upon  regeneration,  the  personal  expe- 
rience of  grace,  and  a  fruitful  life.  It  bore  within  it  the 
principle  of  evangelization,  and  made  that  principle  more 
efficient  than  ever  before  for  the  conversion  of  men.  It 
aroused  British  Protestantism  to  a  wondrous  Christian 
activity,  which  has  been  its  chief  characteristic  ever  since. 
American  Methodism  produced  two  great  theologians, 
Jonathan  Dickinson  and  Jonathan  Edwards,  who  re- 
main as  the  best  exponents  of  the  theology  of  the 
eighteenth  century. 

Jonathan  Edwards  is  the  greatest  divine  America  has 


AMERICAN  PRESBYTERIANISM  DIVIDED.  261 

yet  produced  ;  and  he  has  found  no  equal  in  Great 
Britain  in  the  eighteenth  and  nineteenth  centuries.  He 
was  at  once  recognized  as  the  teacher  of  the  Calvinistic 
Methodists  of  Great  Britain,  and  has  become  the  master 
spirit  in  theology  to  the  Presbyterian  and  Congrega- 
tional world  of  the  nineteenth  century  in  Scotland,  as 
well  as  in  England  and  America.  Jonathan  Edwards  is 
the  father  of  modern  British  and  American  theology,  not 
so  much  in  those  metaphysical  questions  to  which  his 
name  is  so  frequently  attached,  as  in  those  characteristic 
doctrines  of  the  Methodist  movement  which  he  so  suc- 
cessfully formulated  and  explained.  He  is  the  real  the- 
ologian of  Methodism,  and  no  one  has  yet  risen  to  take 
his  place,  because  Great  Britain  is  still  in  the  course  of 
religious  development  which  was  started  by  Methodism. 


VIII.— THE   RUPTURE   OF  THE   SYNOD. 

The  Synod  of  Philadelphia  was  greatly  divided  on  sev- 
eral important  points  of  doctrine,  discipline,  and  prac- 
tice. It  needed  but  a  slight  aggravating  cause  to  bring 
about  a  rupture.  This  was  afforded  by  the  case  of  Alex- 
bander  Craighead.  The  Presbytery  of  Donegal  was  the 
'stronghold  of  the  opponents  of  MethodlsnTand  the  ad- 
vocates of  strict  subscription.  Seven  of  the  nine  minis- 
ters were  on  that  side,  over  against  Alexander  Craighead 
and  David  Alexander  on  the  other.  But  the  two  Meth- 
odists were  determined  men  and  would  not  yield  to 
their  opponents.  They  were  indeed  extreme  in  their 
views  and  measures,  and  were  more  in  accord  with  the 
covenanting  Presbytery  of  Scotland  than  with  the  Eng- 
lish or  American  Methodists.  Alexander  Craighead  was 
charged  by  Francis  Alison  with  intrusion  into  his  con- 
gregation, and  also  by  several  members  of  his  own  con- 
gregation : 


262  AMERICAN  PRESBYTERIANISM. 

"  I.  With  absenting  himself  from  Presbytery.  2.  With  impos- 
ing new  terms  of  communion  on  his  people  at  the  baptism  of 
their  children.  3.  With  excluding  a  person  from  the  commun- 
ion, because  he  seemed  to  be  opposed  to  his  new  methods.  4. 
With  asserting  that  the  ministers  of  Christ  ought  not  to  be  con- 
fined to  any  particular  charge.  The  new  term  of  communion 
here  complained  of  was,  no  doubt,  the  adoption  of  the  solemn 
league  and  covenant,  which  it  seems  he  and  Mr.  John  Cross,  cr 
the  Presbytery  of  New  Brunswick,  were  often  in  the  habit  of  im- 
posing on  their  people."  (C.  Hodge,  Co7istitutioual  History,  li., 
p.  141.) 

The  Presbytery  suspended  Mr.  Craighead,  but  he  de- 
clined to  recognize  their  authority  on  the  ground  that 
they  were  all  his  accusers,  and  could  not  be  his  judges. 
At  the  same  time  the  Presbytery  of  Donegal  declined  to 
recognize  David  Alexander  as  a  member  of  Presbytery 
until  he  gave  them  satisfaction  for  his  disorderly  con- 
duct, and  refusal  to  submit  to  their  government. 

At  the  meeting  of  the  Synod  in  May,  1741,  the  case 
of  Craighead  was  made  a  test  case  by  both  parties. 
Francis  Alison  renewed  his  complaint  of  intrusion  before 
the  Synod,  and  was  supported  by  the  Presbyteiy  of 
Donegal  and  all  the  opponents  of  the  Methodists.  The 
Methodists  also  rallied  to  the  defence  of  Craighead,  and 
it  became  clear  after  three  days'  heated  debate  that  there 
was  no  prospect  of  agreement ;  and  the  Synod  adjourned 
Saturday,  May  30th,  in  great  disorder.*  On  Monday, 
June  1st,  Robert  Cross  brought  in  a  Protestation  signed 
by  twelve  ministers.f  They  protested  against  eleven 
members.^     The  body  seemed  evenly  divided,  and  both 


*  Charles  Hodge,  in  /.  c,  II.,  pp.  146  seq. 

t  The  Protestation  is  given  in  the  Appendix  XXVII. 

%  The  twelve  signers  of  the  Protestation  were  all  Irishmen,  with  the  possible 
exception  of  Samuel  Thomson,  whose  origin  is  uncertain.  They  were  :  Robert 
Cross,  of  the  Presbytery  of  Philadelphia  ;  John  Thomson,  Adam  Boyd,  John 
Elder,  Richard  Zanchy,  Samuel  Cavin,  Samuel  Thomson,  and  John  Craig,  of 
the  Presbytery  of  Donegal  ;  James  Martin  and  Robert  Jamieson,  of  the  Presby- 


AMERICAN  PRESBYTERIANISM  DIVIDED.  263 

parties  claimed  the  majority  ;  but  the  majority,  embrac- 
ing Gillespie,  Hutcheson,  McHenry,  Elmer,  and  An- 
drews, who  were  present  ;  and  twelve  ministers  of  the 
Presbytery  of  New  York,  who  were  absent,  and  doubt- 
less others,  really  occupied  an  intermediate  position. 

If  these  absentees  had  been  present  at  this  meeting  of 

the  Synod  and  had  thrown  their  great  influence  into  the 

scale  of  good  order,  the  separation  might  have  been  pre- 

j  vented.     Twelve  ministers  by  a  vigorous  onset  carried  a 

I  Synod  four  times  their  number,  owing  to  the  absence  of 

I  nearly  half  the  body. 

Jedediah  Andrews  was  chosen  Moderator,  and  thus 
there  remained  but  two  votes  which  had  not  apparently 
committed  themselves  to  the  one  side  or  the  other.*     It 
seems  that  Mr.  Elmer  was  absent  at  the  crisis  and  Mc- 
Henry and  Gillespie  did  not  vote.     This  gave  the  Pro- 
testers a  slender  majority  of  twelve  to  tenf  in  the  min- 
/  isterial  vote.     It  is  astonishing  that  a  Synod  of  47  min- 
■    isters  should  have  been  broken  up  in  this  fashion,  by  a 
i   majority  of  two  in  a  vote  of  22.     It  shows  how  import- 
ant it  is  that  mediators  should  be  at  hand  in  the  crisis 
and  keep  the  peace  by  armed  and  vigorous  neutrality. 


tery  of  Lewes  ;  and  Francis  Alison  and  Robert  Cathcart,  of  the  Presbytery  of 
New  Castle.  Those  protested  against  were  especially  :  William  Tennent,  Jr.,  aud 
Richard  Treat,  of  the  Presbytery  of  Philadelphia  ;  Alexander  Craighead  and 
David  Alexander,  of  the  Presbytery  of  Donegal ;  and  the  entire  Presbytery  of 
New  Brunswick,  William  Tennent,  Senior,  Gilbert  Tennent,  and  Eleazar  Wales  ; 
and  Charles  Tennent  and  Samuel  Blair,  of  the  Presbytery  of  New  Castle,  or 
nine  of  those  present  at  this  meeting  of  the  Synod.  Besides  these  George  Gil- 
lespie and  Alexander  Hucheson,  of  the  Presbytery  of  New  Castle,  had  signed 
the  Protest  with  the  Tennents  in  the  previous  year,  and  were  also  protested 
against,  and  it  was  expected  that  Francis  McHenry,  of  the  Presbytery  of  Phila- 
delphia, would  join  them. 

*  Gillespie  and  Hucheson  had  signed  the  Protest  of  1740,  and  certainly  could 
not  vote  for  this  Protestation,  which  condemned  them  when  it  claimed  "that 
all  our  protesting  brethren  have  at  present  no  right  to  sit  and  vote  as  members 
of  this  Synod." 

t  C.  Hodge,  in  /.  c.t  II.,  p.  157. 


204  AMERICAN  PRESBYTERIANISM. 

There  were  two  disorderly  parties,  both  of  them  violat- 
ing the  rules  of  Presbyterial  discipline  and  good  order. 
The  Protestation  was  an  outrageous  piece  of  assumption ; 
twelve  ministers  protested  that  the  ten  signers  of  the 
protest  of  1640  had  no  right  to  sit  and  vote  as  members 
of  the  Synod.  They  give  their  reasons  in  the  form  of  a 
judgment,  without  any  attempt  at  a  process  before  an 
ecclesiastical  court.  These  reasons  cover  the  grounds  of 
dispute  as  to  subscription,  Presbyterial  discipline,  and 
the  principles  and  practices  of  Methodism.  The  strict 
subscriptionists  and  rigid  disciplinarians  of  the  Synod 
were  at  last  forced  to  revolutionary  practices  which  tran- 
scended any  irregularities  which  had  been  committed  by 
their  opponents.  Dr.  Charles  Hodge  gives  the  following 
careful  opinion  of  this  transaction : 

"  It  is  plain  from  this  statement  that  not  even  the  forms  of  an 
ecclesiastical,  much  less  of  a  judicial  proceeding,  were  observed 
at  this  crisis.  There  was  no  motion,  no  vote,  not  even  a  presid- 
ing officer  in  the  chair.  It  was  a  disorderly  rupture.  A  number 
of  the  Synod  rise  and  declare  they  will  no  longer  sit  with  certain 
of  their  brethren  unless  they  satisfy  their  complaints.  The 
members  complained  of  answer,  You  are  dissatisfied  and  are  the 
minority,  therefore  you  must  go  out ;  and  then  a  confused  rush 
is  made  to  the  roll  to  see  which  was  the  stronger  party.     Such 

was  the  schism  of  174 1 It  is  presumed  there  can  be  but 

one  opinion  as  to  this  whole  proceeding.  There  were  but  two 
courses  which  those  who  felt  aggrieved  by  the  conduct  of  Mr. 
Tennent  and  his  friends  could  properly  take.  The  one  was  to 
appeal  to  reason  and  the  word  of  God,  and  rely  on  those  means 
to  correct  the  evil  of  which  they  complained.  It  is  true,  this 
would  at  that  time  have  been  like  talking  to  a  whirlwind  ;  still, 
when  the  storm  was  over,  truth  and   reason  would  have  resumed 

their  sway Their  second  course  was   regularly  to  table 

charges  against  the  New  Brunswick  Presbytery.  There  was  the 
less  reason  for  departing  from  this  course  as  there  was  every 
prospect  of  its  being  successful."  (C.  Hodge,  Ccnistitutional  His- 
tory,  II.,  pp.  158-9.) 


AMERICAN  PRESBYTEEIANISM  DIVIDED.  265 

John  Thomson,  one  of  the  chiefs  of  the  "  old  side," 
wrote  a  book  to  advocate  his  high  notions  of  ecclesiasti- 
cal authority  over  against  the  two  papers  of  the  New 
Brunswick  ministers,  namely,  the  Apology  of  May,  1739, 
and  the  Protest  of  May,  1740.*  This  brings  out  clearly 
the  differences  between  the  parties  with  reference  to  ec- 
clesiastical authority. 

The  New  Brunswick  brethren  had  appealed  to  the 
Adopting  Act,  but  John  Thomson  appeals  to  the  subse- 
quent Act  of  Synod,  which  he  claims  changed  its  com- 
plexion : 

"  I  suppose  that  what  our  brethren  value  the  printed  declara- 
tion, which  they  mention,  most  for,  is  the  too  great  latitude  ex- 
pressed in  it,  which  fault  was  amended  in  the  following  year, 
when  that  latitude  was  taken  away  as  dangerous."     (p.  68.) 

Such  views  of  the  power  of  a  minority  Synod,  to  amend 
and  remove  the  latitude  of  the  Adopting  Act,  were  far 
more  dangerous  to  the  constitution  of  the  Church  than 
any  principles  advanced  by  the  Tennents.  We  do  not 
wonder  that  they  had  said,  in  view  of  such  opinions  of 
Thomson  : 

"  In  short,  if  we  may  be  suffered  to  speak  plainly,  a  legislative 
authority  makes  the  terms  of  communion  as  variable  as  any 
weather-cock,  so  that  a  man  is  in  continual  danger  of  being  cast 
out  of  communion,  where  it  is  exercised  in  its  rigor,  unless  he 
has  a  conscience  as  pliable  as  wax,  ready  to  receive  every  impres- 
sion, or  can  alter  his  sentiments,  out  of  compliance  to  a  majority, 
as  fast  as  the  cameleon  its  colors." 

Thomson  thinks  that  with  reference  to  the  persons 
who  should  scruple  anything  in  the  Standards — 

"  Surely  in  that  case  it  is  less  danger  and  damage  to  Christ's 
Church  to  want  the  benefit  of  such  a  person's  labors,  than  to 


*  Government  0/  the  Church  0/  Christ,  Philadelphia,  1741. 


266  AMERICAN  PRESBYTERIANISM. 

purchase  it  at  the  expense  of  a  rule  which,  for  its  matter  and  sub- 
stance, is  really  known  to  be  contained  in  the  Word,  though  such 
a  person  cannot  see  it." 

Samuel  Blair  responds  to  Thomson  as  follows  : 

"  That  which  the  Apology  opposes  then,  you  see,  is  just  this, 
vis.  A  Power  or  authority  in  church-judicatures,  to  make  rules, 
acts,  or  canons,  which  they  can  only  pretend,  at  most,  are  not 
contrary  to,  or  forbidden  in,  any  place  of  scripture;  but  are 
agreeable  to  its  general  directions,  and  good  expedients  for  the 
securing,  or  promoting,  some  good  purposes  in  the  church;  and 
to  impose  them  as  obligatory  laws  on  such  of  their  members,  or 
communion,  as  judge  them  to  be  sinful,  contrary  to  scripture, 
and  prejudicial  to  the  true  interest  of  the  church,  so  as  that  they 
cannot  observe  them  with  a  safe  conscience."  (pp.  212-13.)  "  The 
point  denied  is  this,  viz. :  That  church-judicatures  have  a  lawful 
power  of  oppressing  the  consciences  of  their  members,  by  impos- 
ing anything  upon  them  on  pain  of  censure  and  non-communion, 
which  they  judge  sinful,  and  cannot  in  conscience  comply 
with  ;  when  the  majority  in  the  mean  time,  are  not  in  conscience 
bound,  by  the  authority  of  God  declaring  or  ordaining  that  very 
thing  in  his  Word.  And,  sure,  this  is  very  different  from  the 
foregoing  general  case.  Such  a  power  as  this,  is,  I  think  prop- 
erly a  legislative  power  in  religious  matters  :  for  the  things  en- 
joined are  not  pretended  to  be  particularly  enjoined  by  God  in 
the  Scripture ;  but  only  devised  as  good  and  useful  expedients 
for  the  time,  supposed  to  be  agreeable,  or  not  contrary  to  Scrip- 
ture ;  certainly  then,  the  imposing  of  such  things  as  these  in  such 
a  manner,  as  absolutely  necessary  to  be  obeyed  by  all  our  mem- 
bers, as  an  absolutely  necessary  term  of  their  membership  and 
communion  with  us,  when  their  consciences  will  not  suffer  them 
to  obey,  and  enjoy  membership  on  such  terms,  is  a  making  of 
laws  in  the  church  to  a  degree.  To  censure,  punish,  and  cast 
out  persons  out  of  the  communion  and  privileges  of  the  church 
by  any  other  laws  than  those  of  Jesus  Christ,  is  not  this  to  as- 
sume his  proper  prerogative  and  alone  power  of  giving  laws  to 
his  church  ?  If  this  is  not  legislation,  or  law  making,  in  the 
church  of  God,  I  do  desire  to  be  informed  what  it  can  be." 
(p.  213,  Vindication  of  the  Brethren  who  were  unjustly  and  ille- 
gally cast  oict  of  the  Synod  of  Philadelphia  by  a  7iU7nber  of  the 
members,  frojn  maintaining  principles  of  Anarchy  in  the  church 


AMERICAN  PRESBYTERTANISM  DIVIDED.  267 

and  denying  the  Scriptural  authority  of  church-judicature  ;  against 
the  charges  of  the  Rev.  John  Tho?npson,  in  his  piece  entitled,  the 
Government  of  the  Church  of  Christ,  etc.  Ey  Samuel  Blair,  min- 
ister of  the  gospel  at  New  Londonderry,  in  Pennsylvania.  Sam- 
uel Blair's  Works.     Philadelphia;  1754.) 

Thomson,  Cross,  Alison,  and  their  friends  were  strain- 
ing after  an  extreme  type  of  Presbyterianism,  beyond 
anything  that  had  previously  been  known  in  America, 
and  with  stretches  of  absolutism  which  would  have  been 
strenuously  opposed  in  the  mother  Presbyterian  churches 
of  Europe.  It  was  the  necessity  of  their  position  in 
hostility  to  Methodism,  rather  than  their  conformity  to 
ideal  Presbyterianism  which  urged  them  on  to  such  tyr- 
anny and  disorder. 

The  second  item  in  their  protest  was  : 

"  that  no  person,  minister  or  elder,  should  be  allowed  to  sit  and 
vote  in  this  Synod,  who  hath  not  received,  adopted  or  subscribed, 
the  said  Confessions,  Catechisms,  and  Directory,  as  our  Presby- 
teries respectively  do,  according  to  our  last  explication  of  the 
adopting  act." 

Immediately  after  the  excluded  party  had  withdrawn, 
an  overture  was  passed  : 

"  That  every  member  of  this  Synod,  whether  minister  or  elder, 
do  sincerely  and  heartily  receive,  own,  acknowledge,  or  subscribe, 
the  Westminster  Confession  of  Faith,  and  Larger  and  Shorter 
Catechisms,  as  the  confession  of  his  faith,  and  the  Directory,  as 
far  as  circumstances  will  allow  and  admit  in  this  infant  church, 
for  the  rule  of  church  order.  Ordered,  that  every  session  do 
oblige  their  elders,  at  their  admission,  to  do  the  same." 

Thus  a  mere  fragment  of  the  Synod  presumed  to  alter 
the  fundamental  law  of  the  Church,  make  strict  subscrip- 
tion obligatory  upon  all  ministers  and  elders  ;  and  discard 
the  breadth  and  liberty  of  the  original  Adopting  Act. 

At  the  next  meeting  of  the  Synod,  May  26,  1742,  the 
Presbytery   of    New  York  and   the   intermediate  party 


268  AMERICAN  PRESBYTERIANISM. 

generally,  appeared  in  full  force.  Jonathan  Dickinson 
was  chosen  moderator,  and  earnest  efforts  were  put  forth 
for  reconciliation  ;  but  in  vain.  It  was  too  late.  The 
Protesters  had  excluded  the  New  Brunswick  Presbytery 
and  its  friends  ;  they  felt  strong  enough  now  to  resist 
the  intermediate  party ;  and  they  were  determined  to 
enforce  their  views  upon  the  whole  Church.  They 
claimed 

"That  they  with  the  members  that  adhered  to  them,  after 
ejecting  said  members,  were  the  Synod,  and  acted  as  such  in  the 
rejection,  and  in  so  doing  they  only  cast  out  such  members  as 
they  judged  had  rendered  themselves  unworthy  of  membership, 
by  openly  maintaining  and  practising  things  subversive  of  their 
constitution,  and  therefore  would  not  be  called  to  account  by 
absent  members,  or  by  any  judicature  on  earth,  but  were  willing 
to  give  the  reasons  of  their  conduct  to  their  absent  brethren,  and 
to  the  public  to  consider  or  review  it."     {Records,  p.  162.) 

The  Presbytery  of  New  York  and  their  friends  pro- 
tested, but  in  vain. 

In  the  meanwhile  the  Presbytery  of  New  Brunswick 
met  in  Philadelphia,  June  2,  1741,  with  corresponding 
members  who  had  been  excluded  from  the  Synod  with 
it,  organized  an  additional  Presbytery  of  Londonderry,  and 
appointed  a  meeting  of  the  Synod  for  August,  1742.* 

At  the  meeting  of  the  Synod  of  Philadelphia  May  30, 
1743,  the  Presbytery  of  New  York  presented  an  overture 
for  the  accommodation  of  the  differences,  but  it  was  im- 
mediately rejected  by  the  Synod.  Jonathan  Dickinson, 
Ebenezer  Pemberton,  John  Pierson,  and  Aaron  Burr 
thereupon  presented  a  paper,  in  which  they  stated  that 
they  could  not  at  present  see  their  "  way  clear  to  sit  and 
act  as  though  we  were  the  Synod  of  Philadelphia,  while 
the  New  Brunswick  Presbytery,  and  other  members  with 
them,  are  kept  out  of  the  Synod  in  the  manner  they  now 


C.  I  lodge,  in  /.  c.t  II.,  p.  161. 


AMERICAN  PRESBYTERIANISM  DIVIDED.  269 

are."  The  paper  also  contained  a  proposal  of  agreement 
and  union  between  them  and  the  New  Brunswick  breth- 
ren. An  answer  to  the  protest  of  the  New  York  breth- 
ren was  adopted,  but  kept  in  retentis  until  the  meeting 
of  Synod  May  24,  1744,  when  it  was  spread  upon  the 
minutes.  At  the  Synod  of  1745,  May  23d,  "  Messrs.  Dick- 
inson, Pierson  and  Pemberton,  in  the  name  of  the  New 
York  Presbytery,  and  by  commission  from  them,"  desired 
a  Committee  of  Conference  to  remove  differences.  The 
Committee  was  appointed,  and  drew  up  a  plan  which 
was  submitted,  May  25th;  but  the  Commissioners  of 
New  York  Presbytery  declined  to  accept  it,  and  proposed 
to  the  Synod  a  mutual  agreement  to  erect  another  Synod 
under  the  name  of  the  Synod  of  New  York,  and  "  that 
there  may  be  a  foundation  for  the  two  Synods  to  consult 
and  act  in  mutual  concert  with  one  another  hereafter, 
and  maintain  love  and  brotherly  kindness  with  each 
other."     The  Synod  responded 

"  that  though  we  judge  they  have  no  just  ground  to  withdraw 
from  us,  yet  seeing  they  propose  to  erect  themselves  into  a  Synod 
at  New  York,  and  now  desire  to  do  this  in  the  most  friendly  man- 
ner possible,  we  declare,  if  they  or  any  of  them  do  so,  we  shall 
endeavour  to  maintain  charitable  and  christian  affections  toward 
them,  and  show  the  same  upon  all  occasions  by  such  correspond- 
ence and  fellowship  as  we  shall  think  duty,  and  consistent  with 
a  good  conscience." 

Accordingly,  September  19,  1745,  the  Presbytery  of 
New  York  united  with  the  Presbyteries  of  New  Bruns- 
wick and  New  Londonderry ;  and  the  Synod  of  New 
York  was  erected  at  Elizabethtown,  New  Jersey,  com- 
posed of  three  Presbyteries : 

(1)  Presbytery  of  New  York— Jonathan  Dickinson,  John 
Pierson,  Ebenezer  Pemberton,  Simeon  Horton,  Aaron 
Burr,  Azariah  Horton,  Timothy  Jones,  Eliab  Byram, 
Robert  Sturgeon ;   (2)  Presbytery  of  New  Brunswick— 


270  AMERICAN  PRESBYTERIANISM. 

Gilbert  Tennent,  Joseph  Lamb,  William  Tennent,  Rich- 
ard Treat,  James  McCrea,  William  Robinson,  David 
Youngs,  Charles  Beatty,  Charles  McKnight ;  (3)  Presby- 
tery of  New  Castle — Samuel  Blair,  Samuel  Finly,  Charles 
Tennent,  John  Blair — twenty-two  ministers  in  all. 

They  agreed  upon  the  following  articles  "  as  the  plan 
and  foundation  of  their  synodical  union  ": 

"  1.  They  agree  that  the  Westminster  Confession  of  Faith,  with 
the  Larger  and  Shorter  Catechisms,  be  the  public  confession  of 
their  faith  in  such  manner  as  was  agreed  unto  by  the  Synod  of 
Philadelphia,  in  the  year  1729;  and  to  be  inserted  in  the  latter 
end  of  this  book.  And  they  declare  their  approbation  of  the 
Directory  of  the  Assembly  of  Divines  at  Westminster,  as  the 
general  plan  of  worship  and  discipline. 

"  2.  They  agree  that  in  matters  of  discipline,  and  those  things 
that  relate  to  the  peace  and  good  order  of  our  churches,  they 
shall  be  determined  according  to  the  major  vote  of  ministers 
and  elders,  with  which  vote  every  member  shall  actively  concur 
or  pacifically  acquiesce  ;  but  if  any  member  cannot  in  conscience 
agree  to  the  determination  of  the  majority,  but  supposes  himself 
obliged  to  act  contrary  thereunto,  and  the  Synod  think  them- 
selves obliged  to  insist  upon  it  as  essentially  necessary  to  the 
well  being  of  our  churches,  in  that  case  such  dissenting  member 
promises  peaceably  to  withdraw  from  the  body,  without  endeav- 
ouring to  raise  any  dispute  or  contention  upon  the  debated 
point,  or  any  unjust  alienation  of  affection  from  them. 

"  3.  If  any  member  of  their  body  supposes  that  he  hath  any- 
thing to  object  against  any  of  his  brethren  with  respect  to  error 
in  doctrine,  immorality  in  life,  or  negligence  in  his  ministry,  he 
shall  not  on  any  account,  propagate  the  scandal,  until  the  person 
objected  against  is  dealt  with  according  to  the  rules  of  the 
gospel  and  the  known  methods  of  their  discipline. 

"4.  They  agree,  that  all  who  have  a  competent  degree  of 
ministerial  knowledge,  are  orthodox  in  their  doctrine,  regular  in 
their  lives,  and  diligent  in  their  endeavours  to  promote  the 
important  designs  of  vital  godliness,  and  that  will  submit  to 
their  discipline,  shall  be  cheerfully  admitted  into  their  com- 
munion. 

"  And  they  do  also  agree,  that  in  order  to  avoid  all  divisive  meth- 


AMERICAN  PRESBYTERIANISM  DIVIDED.  271 

ods  among  their  ministers  and  congregations,  and  to  strengthen 
the  discipline  of  Christ  in  the  churches  in  these  parts,  they  will 
maintain  a  correspondence  with  the  Synod  of  Philadelphia  in 
this  their  first  meeting,  by  appointing  two  of  their  members  to 
meet  with  the  said  Synod  of  Philadelphia  at  their  next  conven- 
tion, and  to  concert  with  them  such  measures  as  may  best  pro- 
mote the  precious  interests  of  Christ's  kingdom  in  these  parts. 

"And  that  they  may  in  no  respect  encourage  any  factious 
separating  practices  or  principles,  they  agree  that  they  will  not 
intermeddle  with  judicially  hearing  the  complaints,  or  with 
supplying  with  ministers  and  candidates  such  parties  of  men,  as 
shall  separate  from  any  Presbyterian  or  Congregational  churches, 
that  are  not  within  their  bounds,  unless  the  matters  of  con- 
troversy be  submitted  to  their  jurisdiction  or  advice  by  both 
parties."     {Records,  pp.  233-234.) 

Dr.  E.  H.  Gillett  properly  states : 

"  In  acceding  to  these  terms,  the  New  Brunswick  party  made 
a  virtual  confession  of  the  errors  they  had  committed,  and  the 
wrongs  they  had  done.  They  cheerfully  surrendered  to  the 
New  York  brethren  what  the  authority  of  the  Philadelphia 
Synod  could  not  extort.  In  conjunction  with  their  new  allies 
they  now  extended  the  olive  branch  to  their  former  antagonists. 
A  great  point  had  been  gained— by  whatever  influences  or 
motives — when  they  were  willing  to  renounce  their  former 
violent  and  divisive  courses,  discountenance  the  use  of  invective 
and  slander,  and  abide  by  the  decision  of  a  majority  of  the  body 
to  which  they  belonged.  It  is  not  difficult  to  recognize  in  the 
;  terms  of  the  Synod's  basis,  the  shaping  influence  of  a  master 
mind.  The  Synod  met  at  Elizabethtown,  and  Jonathan  Dickin- 
son, of  Elizabethtown,  was  chosen  moderator."  {American  Pres- 
byterian Review,  July,  1S68,  p.  41 7.) 

The  differences  between  the  Synods  are  distinctly 
drawn.  (1)  The  Synod  of  Philadelphia  were  opposed 
to  the  entire  movement  of  Methodism,  its  principles 
and  revival  measures ;  the  Synod  of  New  York  regarded 
them  as  a  blessed  work  of  God.  (2)  The  Synod  of  Phila- 
delphia insisted  upon  strict  verbal  subscription  "  accord- 
ing  to  their  last  explication  of  the  Adopting  Act"  m  1736 ; 


272  AMERICAN  PRESBYTERIANISM. 

the  Synod  of  New  York  agreed  that  the  Westminster 
symbols  "  be  the  public  confession  of  their  faith  in  such 
manner  as  was  agreed  unto  by  the  Synod  of  Philadelphia 
in  the  year  1729,"  and  thus  maintained  liberal  and  sub- 
stantial subscription.  (3)  The  Synod  of  New  York 
emphasized  the  right  of  peaceable  withdrawal  from  the 
Synod  of  discontented  parties ;  over  against  the  claim 
that  a  majority  had  the  right  to  exclude  the  minority. 

On  the  one  side  were  Puritan  vital  piety  and  Methodist 
aggressive  evangelization  ;  on  the  other,  the  formalism 
of  conformity  to  rigid  types  of  doctrine  and  of  inefficiency 
in  traditional  methods  of  work.  On  the  one  side,  liberal 
subscription  and  considerate  discipline ;  on  the  other, 
strict  subscription  and  tyrannical  discipline. 

It  was  an  unfortunate  time  for  Separation.  The  Pres- 
byterian Church  needed  all  its  energies  for  evangeliza- 
tion on  the  frontiers,  especially  in  Virginia  and  North 
Carolina;  and  for  missions  among  the  American  Indi- 
ans, now  in  their  infancy  in  the  Middle  colonies.  Ap- 
peals to  New  England  and  Great  Britain  for  aid  were 
rendered  ineffectual  by  discord,  and  the  uncertainty  as 
to  its  results.  It  was  a  separation  not  merely  into  two 
parties,  but  it  soon  gave  birth  to  a  third  party,  and 
opened  the  doors  for  the  establishment  of  other  types 
of  Scottish  Christianity  in  America.  It  not  only  brought 
about  disunion  in  British  Presbyterianism,  but  it  pre- 
vented union  with  the  Dutch  Reformed  and  German 
Reformed  Churches,  which  was  at  this  very  time  pro- 
posed by  the  mother  Synod  of  Holland.  John  Thom- 
son and  his  eleven  associates  in  the  Synod  of  1741,  were 
guilty  of  an  act  of  schism,  which  wrought  wide-spread 
mischief  which  has  continued  to  vex  American  Presby- 
terianism until  recent  times. 


CHAPTER  VII. 

THE   SEVERAL  TYPES  OF  AMERICAN  PRESBYTERIANISM. 

THE  intolerance  and  bigotry  that  brought  about  the 
division  of  the  Synod  of  Philadelphia,  and  the  organi- 
zation of  the  two  parties  into  separate  Synods,  worked 
mischief  in  many  different  directions.  The  rump  Synod 
of  Philadelphia,  with  great  impropriety,  claimed  to  be 
the  "  old  side,"  because  of  their  zeal  for  strict  subscrip- 
tion and  discipline.  They  were  really  the  party  who 
had  been  striving  for  several  years  to  change  the  consti- 
tution and  practice  of  the  American  Presbyterian  Church. 
They  were  a  body  of  Scotch-Irish  ministers,  endeavoring 
to  remodel  American  Presbyterians  after  the  fashion  of 
the  strict  subscriptionists  of  the  North  oLXrejaaxL  The 
native-born  American  ministers,  the  Scotchmen,  the 
Welshmen,  and  the  more  liberal  Irish  ministers  of  the 
type  of  Makemie,  Hampton,  Henry,  and  the  Tennents, 
strove  to  carry  out  the  generous  and  tolerant  principles 
of  the  Fathers  of  Presbyterianism  in  America.  The  lat- 
ter were  called  "  the  New  Side."  The  "  Old  Side"  had 
now  reconstructed  the  Synod  of  Philadelphia  after  their 
own  ideas,  and  were  apart  by  themselves.  The  "  new 
side"  embraced  the  more  active  Methodists  who  had 
been  excluded  from  the  Synod  of  Philadelphia,  and  the 
mediating  party  who  declined  to  recognize  their  ex- 
cision, in  the  Synod  of  New  York. 

I. — THE   COVENANTERS   IN  AMERICA. 

There  can  be  little  doubt  that  the  Covenanters  were 
the  most  numerous  among  the  original   Scotch  exiles 
18  (273) 


r 


274  AMERICAN  PRESBYTERIANISM. 

and  emigrants  to  America ;  but  they  were  scattered 
through  the  colonies,  and  were  nowhere  strong  enough 
to  organize  themselves  into  covenanting  churches.  The 
division  of  the  Synod  of  Philadelphia  was  the  occasion 
for  the  introduction  of  the  Reformed  Presbytery  into 
America.  Alexander  Craighead,  son  of  Thomas  Craig- 
head, the  Irish  minister,  who  came  to  New  England  in 
171 5,  and  finally  united  with  the  Synod  of  Philadel- 
phia in  1724,*  was  ordained  November  18,  1735,  at  Mid- 
dle Octorara,  Pennsylvania.  He  was  not  only  an  earnest 
revivalist,  but  also  a  strict  Covenanter.f 

There  ought  to  have  been  room  enough  in  American 
Presbyterianism  for  this  type  of  Scottish  Christianity. 
But  intense  opposition  to  it  was  transplanted  with  the 
Irish  ministers  to  America.  He  was,  indeed,  the  im- 
mediate occasion  of  the  division.  It  seems  that  David 
Alexander,  of  the  Presbytery  of  Donegal,  and  John  Cross, 
of  the  Presbytery  of  New  Brunswick,  were  in  sympathy 
with  him.:):  He  met  with  the  Presbytery  of  New  Bruns- 
wick after  the  division,  as  a  corresponding  member,  and 
urged  them  to  adopt  the  Solemn  League  and  Covenant; 
but,  when  they  declined  to  do  this,  separated  from  them, 
and  appealed  to  the  Reformed  Presbytery  in  Scotland 
for  support.  John  Cross  was  suspended  by  the  Presby- 
tery of  New  Brunswick  in  1742,  on  account  of  serious 
charges  against  his  character;  but  continued  for  some 
years  to  minister  to  his  followers  without  Presbyterial 


*  See  p.  185.  t  See  p.  85. 

X  John  Thomson  says:  "Some  of  them  preach  up  the  national  and  solemn 
league  and  covenant ;  and  give  the  breach  of  those  covenants  as  the  great  and 
principal  cause  of  the  great  decay  of  religion  among  us.  Others  of  the  same 
party  never  mention  it,  that  I  hear  of.  Some  of  them  oblige  parents  to  these 
covenants  at  the  baptism  of  their  children  ;  and  others  do  not.  Yea,  the  same 
persons  sometimes  oblige  parents  to  these  covenants,  and  sometimes  do  not ;  as 
for  instance  Mr.  Alexander  Craighead,  and  Mr.  John  Cross."  {Government  of 
the  Church,  p.  43.) 


SEVERAL  TYPES  OF  AMERICAN  PRESBYTERIANISM.       275 

connection.  David  Alexander  was  appointed  to  supply 
"the  necessity  of  the  Great  Valley"  in  1741,  and  this  is 
the  last  that  is  known  of  him. 

Alexander  Craighead  prepared  a  paper  in  advocacy 
of  his  opinions,  but  his  views  respecting  the  Solemn 
League  and  Covenant,  brought  him  into  unpleasant  re- 
lations with  the  civil  authorities.  Thomas  Cookson,  J. 
P.,  of  Lancaster  Co.,  Pa.,  complained  of  it  before  the 
Synod  of  Philadelphia,  May  26,  1743  ;  and  it  was  unani- 
mously agreed : 

"  That  it  is  full  of  treason,  sedition,  and  distraction,  and  griev- 
ous perverting  of  the  sacred  oracles  to  the  ruin  of  all  societies 
and  civil  government,  and  directly  and  diametrically  opposite  to 
our  religious  principles,  as  we  have  on  all  occasions  openly  and 
publicly  declared  to  the  world  ;  and  we  hereby  unanimously, 
with  the  greatest  sincerity,  declare  that  we  detest  this  paper,  and 
with  it  all  principles  and  practices  that  tend  to  destroy  the  civil 
or  religious  rights  of  mankind,  or  to  foment  or  encourage  sedi- 
tion or  dissatisfaction  with  the  civil  government  that  we  are  now 
under,  or  rebellion,  treason,  or  anything  that  is  disloyal.  And  if 
Mr.  Alexander  Craighead  be  the  author  we  know  nothing  of  the 
matter.  And  we  hereby  declare,  that  he  hath  been  no  member 
of  our  society  for  some  time  past,  nor  do  we  acknowledge  him  as 
such,  though  we  cannot  but  heartily  lament  that  any  man  that 
was  ever  called  a  Presbyterian,  should  be  guilty  of  what  is  in  this 
paper."     {Records,  p.  165.) 

Alexander  Craighead  organized  several  churches  of 
the  Reformed  Presbyterian  principles  in  the  vicinity  of 
Middle  Octorara.  In  175 1,  he  and  some  of  his  people 
turned  from  the  Reformed  Presbytery  of  Scotland  to  the 
Anti-Burger  Synod  of  the  Associate  Presbyterian  Church 
of  Scotland  ;  but  the  Reformed  Presbytery  were  not  dis- 
posed to  abandon  their  adherents  in  America,  and  they 
sent  over  John  Cuthbertson  in  175 1,  to  take  charge  of 
their  flock  in  Pennsylvania.  Cuthbertson  labored  at 
Middle  Octorara  until  his  death,  March  10,  1791.* 


*  Webster,  in  /.  c,  p.  436. 


276  AMERICAN  PRESBYTERIANISM. 

II.— THE    BURGER    AND   ANTI-BURGER    PRESBYTERIANS 
IN  AMERICA. 

The  fathers  of  the  Secession  from  the  Church  of  Scot- 
land had  organized  a  Presbytery  Dec.  6,  1733,  at  Gairney 
Bridge.*  The  Presbytery  had  grown  into  a  Synod  in 
1745,  composed  of  three  Presbyteries.  They  had  agreed 
upon  "a  bond  for  public  covenanting  with  God,"  and  in 
1743  began  to  swear  and  subscribe  to  it.f  In  1745  they 
began  to  discuss  the  lawfulness  of  several  oaths.  They 
first  declared  against  the  Mason's  oath,  and  then  entered 
into  sharp  discussion  with  regard  to  the  oaths  imposed 
in  some  of  the  burghs  of  Scotland. 

"  The  great  point  of  debate  was,  whether  it  was  lawful  for  a  Se- 
ceder  to  swear  that  clause,  /  profess  and  allow  with  my  heart, 
the  true  religion  presently  professed  within  this  realm,  and  author- 
ized by  the  laws  thereof :  I  shall  abide  at,  and  defend  the  same  to 
my  life's  end,  renouncing  the  Roman  Religion  called  Papistry. 
Mess.  Ebenezer  and  Ralph  Erskines,  James  Fisher,  and  others, 
contended,  that  since  it  was  the  true,  the  divine  religion,  pro- 
fessed and  authorized  in  Scotland,  itself,  and  not  the  human 
and  faulty  manner  of  professing  and  settling  it,  that  was  sworn, — 
the  words  of  the  oath  not  being,  as  presently  proj ressed  and  author- 
ised, but  words  of  a  very  different  import :  That  since,  in  their 
secession,  they  had  never  pretended  to  set  up  a  new  religion,  but 
to  cleave  closely  to  that,  which  they  had  before  professed  :  That 
since,  in  their  various  testimonies,  they  had  solemnly  approven 
the  doctrine,  worship,  discipline,  and  government  of  the  Church 
of  Scotland,  had  solemnly  declared  their  adherence  to  the  stand- 
ards avowed  by  the  Established  church,  and  no  other ;  had  so 
often  declared  their  adherence  to  the  ordination  vows,  which 
they  had  taken  in  the  established  church,  whereby  they  were 
sworn  to  that  religion,  doctrine,  worship,  discipline,  and  govern- 
ment, professed  and  authorised  in  the  realm  :  That  since,  though 


*See  p.  255  ;  see  also  Gairney  Bridge  Memorial,  \rp.\oseq.,  Edinburgh,  1884. 

t  John  Brown,  Historical  Account  of  the  Rise  and  Progress  of  the  Secession, 
4th  edition,  Glasgow,  1780,  p.  51  ;  John  McKerrow,  History  of  the  Secession 
Church,  revised  edilion,  pp.  190  scg.,  Edinburgh,  1845. 


SEVERAL  TYPES  OF  AMERICAN  PRESBXTERIANISM.       277 

they  had  stated  a  quarrel  with  the  manner,  in  which  the  true  re- 
ligion is  presently  professed  and  settled,  and  had  testified  against 
the  corruptions  of  both  church  and  State,  yet  they  had  been  so 
far  from  stating  a  quarrel  with  the  true  religion  itself,  professed 
and  authorised  in  the  realm,  that  they  had  but  two  years  before, 
in  their  declaration  of  principles  against  Mr.  Nairn,  judicially 
declared  the  religion  presently  authorised  to  be  their  own,  sol- 
emnly thanking  God,  that  our  religion  had  such  security  by  the 
present  civil  government,  as  no  nation  on  earth  enjoys  the  like  ; 
therefore  they  pled,  that  the  Synod  could  not,  without  the  most 
glaring  self-contradiction,  prohibit  the  swearing  of  the  above 
clause  ;  as,  in  itself,  sinful  for  a  Seceder  —  Mess.  Alexander 
Moncrief,  Thomas  Mair,  Adam  Gib,  and  others,  no  less  warmly 
contended,  That  this  oath  being  administrated  by  those  of  the 
established  church,  and  ought  to  be  understood  in  the  sense  of 
the  magistrates,  for  whose  security  it  is  given  ;  and  the  true  re- 
ligion mentioned  in  it  to  be  understood,  as  reduplicating  upon 
every  act  of  parliament  or  assembly,  inconsistent  with  the  law  of 
God ;  and  as  including  all  the  corruptions  of  both  church  and 
state  :  and  so  natively  inferred,  That  the  swearing  of  the  disputed 
clause,  imported  a  solemn  renounciation  and  dropping  of  the 
whole  of  their  Testimony.  They  contended,  that  the  words  true 
religion,  presently  ftroj "essed  and  authorised,  in  a  time  of  reforma- 
tion, would  reduplicate  only  upon  good  acts  of  parliament  and 
assembly ;  but  in  a  time  of  deformation,  reduplicated  upon  all 
the  bad.  After  no  small  disputing,  the  defenders  of  the  clause, 
and  now  called  Burghers,  for  the  sake  of  peace,  offered  to  con- 
descend to  an  act  discharging  Seceders  to  swear  this  clause  of 
the  oath,  as  inexpedient  for  them  in  the  present  circumstances, 
viz,  of  strife  and  contention  about  its  meaning.  This  proposal 
the  Anti-Burghers  rejected.  Nothing  would  please  them,  but 
an  act,  declaring  the  present  swearing  of  it  sinful  for  Seceders, 
and  inconsistent  with  their  testimony,  and  covenant-bond. 

In  a  meeting  of  synod,  April  9,  1746,  they  carried  a  decision 
to  their  mind.  A  number  of  the  Burgher  ministers  and  elders 
protested  against  it ;  and  soon  after  gave  in  their  reasons,  im- 
porting, that  it  was  sinful  in  itself,  contrary  to  Christian  forbear- 
ance, tending  to  rent  the  church,  enacted  contrary  to  the  order 
prescribed  in  the  barrier  acts,  and  carried  by  a  catch,  when  many 
members  were  absent."  (John  Brown,  Historical  Account  of 
the  Rise  ajid  Progress  of  the  Secession,  4th  edition,  Glasgow,  1780, 
pp.  52  sea.) 


278 


AMERICAN  PRESBYTERIANISM. 


Two  rival  Synods  were  organized  in  1747.  In  175 1 
Alexander  Craighead  united  with  a  number  of  kindred 
spirits  in  Pennsylvania  in  sending  an  urgent  supplication 
to  the  Anti-Burger  Synod  that  they  would  send  mission- 
aries to  that  part  of  America.  This  appeal  was  read  in 
Synod,  August,  1 75 1,  and  the  Synod  appointed  the  Pres- 
bytery in  Ireland  to  ordain  James  Hume  for  the  purpose, 
and  the  Presbytery  of  Perth  and  Dunfermline,  to  ordain 
John  Jameson.  But  neither  of  these  probationers  could 
be  persuaded  to  go.  At  the  next  meeting,  in  1752,  they 
ordered  Alexander  Gellatly  and  Andrew  Bunyan  to  be 
licensed  and  ordained  for  the  purpose.  The  latter  did 
not  go  and  Andrew  Arnot  was  appointed  in  his  place. 
These  two  missionaries  sailed  in  the  summer  of  1753, 
with  instructions  to  constitute  themselves  into  a  Presby- 
tery along  with  two  elders,  under  the  name  of  the  As- 
sociate Presbytery  of  Pennsylvania.  James  Proudfoot 
was  ordained  and  sent  out  to  join  them,  in  August, 
1754.  These  formed  themselves  in  1754  into  the  Asso- 
ciate Presbytery  of  Pennsylvania,  subordinate  to  the 
Associate  Synod  (Anti-Burger)  of  Edinburgh. 

In  1757  they  were  joined  by  the  Scots  Presbyterian 
Church  of  New  York  City,  which  had  separated  itself 
from  the  mother  church  in  the  previous  year. 

This  separation  was  the  result  of  a  short  conflict 
which  began  early  in  the  year  1752  ;  the  origin  of  which 
is  described  in  the  Records  of  the  Trustees  of  the  Con- 
gregation, as  follows  : 

"This  last  year  has  been  remarkable  for  a  very  important 
event,  which  for  some  few  weeks  appeared  with  a  very  threaten- 
ing aspect.  This  church  and  congregation  had  for  the  space  of 
25  years  flourished  in  great  peace  and  tranquility  with  an  entire 

harmony  and  agreement  amongst   its  members Within 

this  year  past  a  further  attempt  has  been  made  amongst  the  rul- 
ing part  of  the  church  and  congregation  for  the  advancement  of 


SEVERAL  TYPES  OF  AMERICAN  PRESBYTERIxVNISM.       279 

honour  and  delight  of  divine  worship,  by  introducing  a  new  ver- 
sion of  the  Psalms.  It  was  unanimously  agreed  at  their  meeting 
that  a  new  version  of  the  Psalms  should  be  proposed  to  the  con- 
gregation to  be  used  instead  of  that  Low,  flat  and  mean  version 
that  had  at  first  been  introduced  without  consulting  the  minds 
of  all  those  who  were  first  engaged  in  the  erecting  of  a  Presby- 
terian church  and  congregation  in  this  city."  {MS.  Records  of 
Trustees,  Jan.  i,  1753,  p.  51.) 

The  exciting  cause  of  the  conflict  was  the  change  in 
the  Psalmody,  but  there  were  other  reasons  of  dissatis- 
faction which  gathered  about  it.  The  complaints  were 
as  follows:  (1)  against  the  Trustees,  that  such  a  body  of 
officers  in  the  church  was  inconsistent  with  the  Presby- 
terian plan  of  government ;  (2)  against  the  associate  pas- 
tor, Mr.  Cummings,  for  inefficiency;  (3)  against  the 
Baptism  of  children  without  a  "  form  of  covenanting  " 
for  the  parents ;  (4)  against  the  lack  of  a  session  of  rul- 
ing elders. 

It  seems  that  the  original  session  had  passed  out  of 
existence,  "  by  reason  of  the  death  of  some,  and  the  re- 
moval of  others,"*  so  that  the  ministers  and  Trustees 
became  "  the  ruling  part  of  the  church."  Moreover  the 
Trustees  were  jealous  of  ministerial  interference  with  the 
temporal  affairs  of  the  congregation.! 

*  The  church  had  ruling  elders  in  1720,  as  appears  from  the  Petition  of  the 
Presbyterians  of  New  York  to  be  incorporated  Sept.  19,  1720,  in  Documentary 
History  of  the  State  of  New  York,  II.,  p.  461.  They  are  also  mentioned  in  the 
letter  of  Dr.  Nicoll  to  the  Agent  of  the  Church  of  Scotland,  dated  Dec.  18,  1739. 
The  Minute  book  of  the  Trustees  of  the  1st  Church  of  New  York  (p.  1)  speaks  of 
"  the  elders,  deacons  and  session  room,"  in  1740.  The  failure  of  the  session  was 
therefore  quite  recent  when  they  wrote  in  the  Minutes  :  "  at  present,  by  reason 
of  the  death  of  some,  and  the  removal  of  others,  we  have  not  one  lay  elder  or 
deacon.^  Nathaniel  Hazard  appears  on  the  Minutes  of  Synod  of  Philadelphia  as 
elder  in  1745,  and  William  Eagles  on  the  Minutes  of  Synod  of  New  York 
in  1746. 

f  This  jealousy  is  manifest  in  the  following  extract  from  the  Journal  of  Trans- 
actions of  the  Trustees  of  the  Presbyterian  Congregation  in  the  city  of  New 
York.  They  refer  to  Mr.  Anderson  "who  sometime  after  his  coming  to  New 
York  affecting  a  Domination  which  English  Presbyterians  had  not  been  used  to, 


280  AMERICAN  PRESBYTERIANISM. 

The  property  of  the  church  had  been  held  at  first  by 
the  four  original  purchasers  in  their  own  names,  owing 
to  the  fact  that  it  was  impossible  to  procure  a  charter. 
After  the  withdrawal  of  two  of  the  original  purchasers, 
Dr.  Nicoll  assumed  their  obligations  and  associated  with 
him  James  Anderson  and  several  others  as  the  holders 
of  the  property  for  the  church.  It  was  deemed  best  in 
1730  to  deed  the  property  to  representatives  of  the 
Church  of  Scotland,  and  Dr.  Nicoll  alone  managed  the 
affairs  of  the  congregation  after  the  removal  of  James 
Anderson,  until  his  death  in  1743.  Then  the  congrega- 
tion for  the  first  time  chose  Trustees,  eight  in  number, 
to  take  charge  of  the  temporal  affairs  of  the  church. 
These  gradually  assumed  the  entire  control :  the  church 
being  without  a  session,  even  the  ministers  were  pow- 
erless to  restrain  them.  The  opposition  to  the  trustees 
broke  out  when  they  introduced  a  change  in  the  Psalmody. 
In  this  act,  however,  they  were  supported  by  the  minis- 
ters and  the  great  majority  of  the  congregation.  The 
change  in  Psalmody  originated  in  the  great  revivals  of 
Methodism.  This  is  so  clearly  brought  out  in  the  Jour- 
nal of  the  Trustees  that  we  shall  quote  their  representa- 
tion : 

"  That  during  the  times  of  the  Revival  of  Religion  in  the  years 

and  intermedling  in  the  Temporalities  of  that  Congregation  and  the  disposition 
of  the  Publick  Money  (with  which  ministers  ought  to  have  no  concern)  a  breach 
ensued,  and  the  people  were  divided  and  scattered  and  the  church  fell  into  ex- 
treme poverty  and  Disgrace  till  at  Length  after  nine  years,  Mr.  Anderson  was 
obliged  to  remove.  And  it  is  here  to  be  remembered  that  this  unhappy  differ- 
ence and  the  causes  of  it,  and  the  terrible  consequences  that  attended  of  it ;  are 
not  entered  into  these  memoirs  with  a  design  to  reflect  upon  the  memory  of  Mr. 
Anderson  (who  was  hopefully  a  pious  and  zealous  man)  nor  upon  the  memory 
of  any  person  deceased  or  living  but  to  stand  as  a  warning  in  all  future  Times 
to  the  ministers  and  people  of  this  church  and  congregation,  that  they  do  not 
again  split  upon  that  rock,  on  which  the  peace  and  union  of  this  infant  Church 
and  congregation  was  miserably  and  scandalously  broken.  And  that  they  in  all 
future  Times  do  in  the  most  effectual  manner  guard  against  the  causes  of  these 
Divisions  and  distractions  that  had  like  to  have  been  the  utter  ruin  and  destruc- 
tion of  it."     (pp.  1  seq.) 


SEVERAL  TYPES  OF  AMERICAN  PRESBYTERIANISM.       281 

I739»  l7A°  and  1741  when  God  said  to  this  church,  arise,  shine 
for  thy  light  is  come  &c ;  there  was  a  vast  accession  of  people  to 
this  Light  and  to  the  brightness  of  this  churches  rising ;  in  that 
period  the  poetick  writings  particularly  the  Hymns  of  the  sweet 
singer  of  our  Israel  became  of  excellent  service  and  for  the  divine 
relish  which  in  the  use  of  them  had  affected  many  minds.  Dur- 
ing that  remarkable  season,  many  of  the  people  became  desirous 
of  introducing  some  one  of  the  New  Versions  of  the  Psalms,  into 
the  stated  publick  worship  of  the  congregation  ;  and  from  their 
knowledge  and  experience  of  their  suitableness  to  animate  and 
raise  their  own  devotion,  hoping  this  might  produce  the  same 
effect  on  others.  After  this  matter  had  been  some  years  under  con- 
sideration and  by  the  private  use  of  the  New  Version,  the  old  Ver- 
sion had  become  every  day  to  the  Taste  of  many  more  and  more 
flat,  dull,  insipid  and  undevotional  .  .  .  and  it  had  been  judged  that 
no  objection  could  arise  against  introducing  Doctor  Watts  ver- 
sion but  from  ignorance  of  the  difference  between  the  old  version 
and  that,  or  from  some  unreasonable  prejudice,  the  ministers, 
elders,  deacons  and  trustees  with  the  approbation  of  the  princi- 
pal part  of  the  congregation  from  a  seeming  view  to  the  advance- 
ment of  the  divine  glory,  the  honour  of  religion  and  the  edifica- 
tion of  the  church,  desired  that,  that  version  might  be  proposed 
to  the  congregation  to  be  introduced  in  a  months  time  unless  suffi- 
cient reason  to  the  contrary  should  be  signified  to  Mr.  Pemberton 
in  the  mean  time.  Within  this  period,  a  party  appeared  to  have 
been  formed,  which  constituted  itself,  as  a  society  distinct  from 
the  rest  of  the  congregation  and  assumed  the  name  of  the  Scotch 
Presbyterian  Society.  This  party  drew  together  a  great  number 
of  complaints  against  the  minister,  the  trustees,  the  government 
of  the  church  and  the  administration  of  the  sacrament  of  Bap- 
tism and  among  the  rest  against  the  proposed  introduction  of 
the  new  version  of  the  Psalms."     {MS.  Journals,  p.  92  ) 

The  Synod  appointed  a  Committee,  composed  of 
Samuel  Davies,  Samuel  Finley,  and  Charles  Beatty,  to 
go  to  New  York  and  direct  and  assist  the  congregation 
"  in  such  affairs  as  may  contribute  to  their  peace  and 
edification."  At  the  same  time  they  approved  the 
Trustees,  excused  Mr.  Cummings  for  his  inefficiency  on 
the  ground  of  ill  health,  directed  the  church  to  proceed 


282  AMERICAN  PRESBYTER1ANISM. 

to  the  choice  of  elders,  and  gave  power  to  "  the  Com- 
mittee to  recommend  Dr.  Watts'  version,  if  upon  obser- 
vation of  circumstances  they  think  it  proper."  Two 
elders  were  ordained,  Daniel  Van  Horn  and  Isaac  Hors- 
field,  but  it  was  not  deemed  expedient  to  recommend  a 
change  of  the  version  of  Psalms  "at  present."  However, 
ths  pastors  and  Session  determined  to  introduce  the 
version  of  Dr.  Watts.  The  Synod  appointed  a  larger 
Committee  in  1753  to  heal  the  breach.  This  Committee 
decided  with  reference  to  Psalmody : 

They  "  cannot  think  it  regular  for  the  ministers  and  elders  to 
introduce  a  new  version  without  the  express  consent  and  appro- 
bation of  the  majority  of  the  congregation  ;  yet  since  Dr.  Watts' 
version  is  introduced  in  this  church,  and  is  well  adapted  for 
Christian  worship,  and  received  by  many  Presbyterian  congre- 
gations, both  in  America  and  Great  Britain,  they  cannot  but 
judge  it  best  for  the  well  being  of  the  congregation  under  their 
present  circumstances,  that  they  should  be  continued." 

The  pastors  both  resigned,  and  Mr.  Pemberton  ac- 
cepted a  call  to  Boston,  where  he  preached  for  many 
years.  Thereupon  both  parties  sent  a  call  to  Joseph 
Bellamy,  and  agreed  to  compose  their  differences  if  he 
would  become  their  pastor ;  but  he  deemed  it  best  to 
decline.  They  then  united  in  calling  Mr.  McGregoric, 
of  New  Londonderry,  New  Hampshire,  and  applied  to 
the  Presbytery  of  Boston  for  his  dismission,  May  14, 
1755  ;  but  in  vain.  The  majority  thereupon  called  Mr. 
Bostwick,  of  Jamaica ;  the  Synod  sanctioned  his  re- 
moval, April  15,  1756;  the  minority  separated,  and 
organized  the  Scots  congregation  in  New  York. 

The  separating  body  were  not  different  from  the 
parent  church  in  their  views  of  the  movement  of 
Methodism ;  they  had  no  disposition  to  unite  with  the 
Synod  of  Philadelphia;  they  were  in  agreement  with 
the  Erskines  and  the  Secession  Church  of  Scotland  ;  they 


SEVERAL  TYPES  OF  AMERICAN  PRESBYTERIANISM.       233 

were  in  accord  with  Alexander  Craighead,  who  was  the 
first  to  separate  from  "  the  New  Side";  they  naturally, 
therefore,  connected  themselves  with  the  Secession  Pres- 
bytery in  Philadelphia.  The  secession  was  only  partially 
national  in  character;  for  only  a  portion  of  the  Scotch- 
men and  Irishmen  joined  with  the  new  organization. 
Yet  it  assumed  the  name  of  the  Scots  Presbyterian 
Church,  and  the  mother  church  was  called  the  English 
Presbyterian  Church.  The  separation  did  not  occasion 
any  difficulties  with  the  Church  of  Scotland.  The 
Church  of  Scotland  recognized  that  the  Seceders  in 
New  York  City  were  of  the  same  type  as  the  Seceders 
in  Scotland ;  and  continued  to  feel  a  lively  interest  in 
the  English  Presbyterian  Church  in  New  York  City, 
whose  property  still  remained  in  her  hands. 

The  Methodism  of  the  New  York  Synod  was  of  the 
type  of  Whitefield.  It  had  carefully  separated  itself  from 
the  extravagances  which  had  brought  reproach  upon 
the  movement  in  some  quarters.  It  was  combined  with 
a  broad  and  generous  type  of  Presbyterianism,  which 
was  recognized  in  England  and  in  Scotland  as  more 
akin  to  the  mother  Churches  of  Great  Britain  than  the 
stiff  and  narrow  Presbyterianism  of  the  Synod  of  Phila- 
delphia. 

The  Scots  Church  in  New  York  City  was  supplied  for 
some  time  by  Alexander  Gellatly.  Nathaniel  Hazard, 
in  a  letter  to  Dr.  Bellamy,  December  8,  1755,  says: 
"Gellatly  has  sense,  learning  and  piety";  and  again, 
November  17,  1758:  "The  Scots  people  have  got  up  a 
new  meeting  house,  about  27  feet  wide  and  40  feet  long. 
Mr.  Gellatly  has  been  preaching  in  it  four  weeks."* 


*  Webster,  in  /.  c.y  p.  247. 


284  AMERICAN  PRESBYTERIANISM. 

III. — THE    UNION    OF    BRITISH,    DUTCH,   AND    GERMAN 
PRESBYTERIANISM    FRUSTRATED. 

The  separation  of  the  several  types  of  British  Presby- 
terianism  destroyed  the  possibility  of  combining  the 
British  with  the  German  and  Dutch  types.  Divine 
Providence  in  1744  afforded  the  American  Synod  a 
magnificent  opportunity  for  combining  the  entire  Pres- 
byterian and  Reformed  strength  in  the  colonies  into 
one  grand  organization. 

At  the  meeting  of  Synod,  May  25,  1744, 

"  the  Rev.  Mr.  Dorsius,  pastor  of  the  Reformed  Dutch  church  in 
Bucks  county,  laid  a  letter  before  us  from  the  deputies  of  North 
and  South  Holland,  wherein  they  desire  of  the  Synod  an  account 
of  the  state  of  the  High  and  Low  Dutch  churches  in  this  prov- 
ince, and  also  of  the  churches  belonging  to  the  Presbyterian 
Synod  of  Philadelphia,  and  whether  the  Dutch  churches  may  be 
joined  in  communion  with  said  Synod,  or  if  this  may  not  be, 
that  they  would  form  themselves  into  a  regular  body  and  govern- 
ment among  themselves.  In  pursuance  of  which  letter  the 
Synod  agree,  that  letters  be  wrote  in  the  name  of  the  Synod,  to 
the  deputies  of  these  Synods  in  Holland,  in  Latin,  and  to  the 
Scotch  ministers  in  Rotterdam,  giving  them  an  account  of  the 
K churches  here,  and  declaring  our  willingness  to  join  with  the 
Calvinist  Dutch  churches  here,  to  assist  each  other  as  far  as 
possible  in  promoting  the  common  interests  of  religion  among 
us,  and  signifying  the  present  great  want  of  ministers  among  the 
High  and  Low  Dutch,  with*  desire  that  they  may  help  in 
educating  men  for  the  work  of  the  ministry." 

Dorstius  was  an  intimate  friend  of  Frelinghuysen,  and 
in  hearty  sympathy  with  Methodism,  with  the  education 
of  an  American  ministry,  and  with  the  organization  of 
the  American  churches  in  independent  ecclesiastical 
bodies.  At  this  time  the  Dutch  and  the  German 
churches  were  in  an  unorganized  state,  dependent  upon 
the  classis  of  Amsterdam,  and  subject  to  its  authority 
and  discipline. 


SEVERAL  TYPES  OF  AMERICAN  PRESBYTERIANISM.       285 

The  Dutch  Reformed  Church  was  planted  in  New 
York  in  1628  by  the  organization  of  a  Reformed  church, 
by  Jonas  Michaelius.*  Under  the  Dutch  West  India 
Company  the  Dutch  Reformed  Church  prospered  with 
the  growth  of  the  colony.  At  the  time  of  the  surrender 
to  the  English,  in  1664,  there  were  seven  ministers  and 
eleven  churches,  besides  out-stations.f  "  The  English 
conquest  gave  a  sudden  check  to  the  development  and 
prosperity  of  the  Reformed  church.  The  number  of  the 
ministry  was  reduced  from  seven  to  three,  and  it  con- 
tinued at  this  small  number  for  half  a  score  of  years, 
although  there  were  10,000  people  to  be  ministered 
to."* 

A  provisional  classis  of  five  ministers  was  formed,  in 
1679,  in  order  to  ordain  a  minister  for  the  Dutch  Re- 
formed church  at  Newcastle  on  the  Delaware,  but  it 
seems  to  have  been  necessary  that  this  ordination  should 
be  approved  by  the  classis  of  Amsterdam.§  Dominie 
Selyns  returned  to  New  York  to  take  charge  of  affairs  in 
1682. 

"  He  possessed,  in  an  eminent  degree,  that  rare  combination  of 
faculties  which  unites  the  zeal  of  the  preacher,  seeking  the  sal- 
vation of  souls,  with  the  prudence  of  the  presbyter,  looking  after 
the  temporalities  of  the  church.  He  was  systematic,  energetic, 
and  industrious  in  his  ministerial  and  pastoral  duties.  He  was 
the  chief  of  the  early  ministers  to  enlarge  the  usefulness  of  the 
church,  and  to  secure  for  it  a  permanent  and  independent  foun- 
dation. He  was  of  a  catholic  spirit,  when  liberality  was  not  so 
common,  speaking  kindly  of  other  denominations  and  rejoicing 
in  their  success."     (Corwin,  in  /.  c,  p.  459.) 

The  usurpations  of  the  English  governors,  Fletcher 
and  Cornbury,  gave  the  Dutch  Reformed  no  little  anx- 


*  E.  T.  Corwin,  Manual  of  the  Reformed  Church  in  America,  3d  edition, 
N.  Y.,  1879,  p.  3. 
+  Corwin,  Manual,  p.  11.  %  Corwin,  in  /.  c.}  p.  13. 

§  Corwin,  in  /.  c,  p.  15. 


2g(5  AMERICAN  PRESBYTERIANISM. 

iety.  But  the  policy  of  the  representatives  of  the  Church 
of  England  seems  to  have  been  rather  to  court  the  Dutch 
ministers  and  people,  to  prevent  the  establishment  of 
English  dissenting  churches,  and  to  encourage  in  every 
way  the  establishment  of  the  Church  of  England  in  the 
colonies.  Selyns  was  successful  in  obtaining  a  charter 
for  the  Reformed  Church  in  New  York,  May  1 1, 1696,  and 
then  for  the  first  felt  that  his  church  was  in  a  condition  to 
resist  further  encroachments.  The  other  Dutch  Reformed 
churches  had  no  difficulty  in  obtaining  charters — but 
the  English  dissenting  churches  applied  for  them  over 
and  over  again  in  vain.*  The  efforts  of  Frelinghuysen 
and  his  associates  were  rewarded  with  a  large  increase 
of  the  church,  and  great  efforts  were  put  forth  to  secure 
ministers.  The  supplies  from  Holland  could  not  be  de- 
pended upon.  Several  candidates  sent  from  America  to 
be  educated  in  Holland  were  lost  on  the  passage.  Fre- 
linghuysen 

"was  the  first  pastor  of  the  Reformed  church  who  began  to 
train  up  young  men  for  the  ministry,  and  was,  perhaps,  the  first 
minister  in  favour  of  the  independence  of  the  church  in  Amer- 
ica. Although  he  helped  to  initiate,  he  did  not  live  to  take 
part  in  the  assemblies  of  the  Coetus ;  but  it  was  largely  owing  to 
his  zeal,  his  foresight  and  his  persecutions,  with  their  happy  re- 
sults, which  finally  brought  about  the  entire  reorganization  of 
the  Dutch  church."     (Corwin,  in  /.  c,  p.  25.) 

A  Coetus  was  first  proposed  by  the  classis  of  Amster- 
dam to  the  Dutch  Reformed  ministers  in  1736,  and  sev- 
eral meetings  were  held  to  accomplish  its  organization. 
But  there  were  many  difficulties  in  the  way,  and  it  was 
not  accomplished  until  1747.  It  was  in  the  midst  of 
these  discussions,  before  the  Dutch  Reformed  churches 
had  any  sort  of  a  classical  organization  in  America,  that 


*  C.  W.  Baird,  Civil  Status  of  the  Presbyterians  in  the  Province  of  New 
York,  N.  Y.,  1879. 


SEVERAL  TYPES  OF  AMERICAN  PRESBYTERIANISM.       287 

the  proposition  for  union  was  brought  before  the  Synod 
of  Philadelphia. 

The  proposal  from  the  Synods  of  Holland  embraced 
the  German  Reformed  as  well  as  the  Dutch  Reformed. 
Indeed  it  was  the  German  Reformed  minister,  Dorstius, 
who  was  commissioned  to  bring  the  matter  of  union  be- 
fore the  Synod  of  Philadelphia. 

German  Reformed  emigrants  began  to  settle  in  Penn- 
sylvania in  1684.  In  1709  five  thousand  Germans  from 
the  Palatinate  removed  to  America  through  the  aid  of 
Queen  Anne,  and  settled  in  the  Valley  of  the  Mohawk. 
Many  Swiss  Reformed  mingled  with  the  Germans.  The 
classis  of  Amsterdam,  at  the  request  of  the  Palatinate 
Church,  undertook  the  care  of  these  emigrant  churches. 
The  colonists  brought  their  own  ministers  with  them. 
George  Weiss  settled  with  a  colony  in  Skippach,  near 
Philadelphia,  in  1727.  In  1737  Dorstius  removed  to 
Philadelphia.  He  had  been  educated  for  America  under 
the  direction  of  two  clergymen  of  Holland.  On  his  ar- 
rival he  became  closely  associated  with  Frelinghuysen, 
and  united  with  him  in  the  ordination  of  Goetschius  in 
1738.  This  was  regarded  as  irregular  by  the  classis  of 
Amsterdam,  and  occasioned  difficulties  which  were  not 
adjusted  until  Dorstius  visited  Holland  in  1743.  Im- 
mediately on  his  return  to  America  he  laid  the  prop- 
osition for  Union  from  the  Synods  of  Holland  before 
the  Synod  of  Philadelphia. 

Here  was  a  magnificent  opportunity  for  the  Synod  of 
Philadelphia  to  combine  in  its  fold  the  German,  Dutch, 
and  British  Presbyterian  Churches  of  America.  The 
Synods  of  Holland  seem  to  have  preferred  the  plan 
of  a  single  Synod  for  all  the  Presbyterian  and  Reformed 
Churches  of  America,  to  the  plan  of  a  Coetus,  which  at 
the  best  could  be  only  an  inadequate  and  provisional  or- 
ganization.    But  unfortunately  the  Presbytery  of  New 


038  AMERICAN  PRESBYTERIANISM. 

Brunswick,  and  the  Methodists,  with  whom  Dorstius  and 
the  Reformed  ministers  generally  sympathized,  had  been 
excluded.  The  efforts  of  the  Presbytery  of  New  York 
to  heal  the  breach  were  fruitless.  The  Synod  of  New 
York  was  about  to  be  organized.  If  healing  measures 
had  then  been  adopted,  this  grand  scheme  might  have 
been  accomplished.  The  twelve  Protesters  of  1741,  by 
persisting  in  the  wrong  which  they  had  done  in  dividing 
the  American  Presbyterian  Church,  threw  away  the  one 
great  opportunity,  which  has  never  since  been  repeated, 
of  combining  the  entire  Presbyterian  strength  of  America 
in  one  compact  organization.  For  there  can  be  little  doubt 
that  if  the  views  of  the  Presbytery  of  New  York  had 
prevailed  in  the  Synod  of  1744,  the  Presbyteries  of  New 
Brunswick  and  New  Londonderry  would  have  been 
j  restored  to  their  rightful  position  in  the  Synod ;  the 
j  breaches  would  have  been  healed,  the  Dutch  and  Ger- 
!  man  Churches  would  have  been  cordially  received ; 
the  corresponding  breaches  in  these  Churches  would 
have  been  prevented  from  expanding  into  those  schisms 
which  soon  afterwards  distracted  them ;  the  French 
Churches  of  New  York  and  Carolina  would  have  joined 
the  Union ;  and  Presbyterianism  would  have  become  so 
strong  in  the  Middle  colonies  that  it  would  have  been 
impossible  to  resist  its  onward  sweep.  It  wrould  have 
intrenched  itself  as  the  national  Church  of  these  colonies 
as  strongly  as  Congregationalism  had  established  itself 
in  New  England. 

But  such  a  supremacy  of  Presbyterianism  in  America 
might  have  involved  a  premature  struggle  with  the  Eng- 
lish crown ;  it  would  have  prevented  the  establishment 
of  those  principles  of  liberty  and  equality  which  are  now 
the  boast  of  the  American  Republic.  Presbyterianism 
had  to  suffer  through  the  folly  of  the  twelve  Protesters 
of  1741,  and  forfeit  the  religious  supremacy  of  America, 


SEVEUAL  TYPES  OF  AMERICAN  PRESBYTERIANISM.       289 

in  order  that  there  might  be  a  Free  Church  in  a  Free 
State ;  in  order  to  the  establishment  of  the  principles  of 
Religious  Toleration,  Fraternal  Recognition  of  different 
Denominations,  and  Ecclesiastical  Comprehension,  on 
a  grander  scale  than  Presbyterianism  aimed  at  in  the 
eighteenth  century. 

All  of  these  principles  are  wrapt  up  in  the  essential 
principles  of  Puritanism  and  Presbyterianism,  but  they 
did  not  disclose  themselves  when  Presbyterianism  was 
in  power  in  Great  Britain ;  they  would  not  have  mani- 
fested themselves  in  a  dominant  Presbyterianism  in 
America.  It  was  the  external  struggle  against  civil 
injustice  and  tyranny,  and  the  internal  struggle  with 
narrowness,  intolerance,  and  bigotry  that  made  Presby- 
terianism in  America  the  champion  of  civil  and  religious 
liberty. 

IV. — EXTENSION   OF   PRESBYTERIANISM   INTO  VIRGINIA 
AND   NORTH   CAROLINA. 

The  rupture  of  American  Presbyterianism  was  a  seri- 
ous blow  to  its  extension  into  Virginia  and  North  Caro- 
lina. In  1732  Joist  Hite  led  the  settlement  of  the  Shen- 
andoah valley  in  Virginia.  He  was  followed  by  large 
numbers  from  Maryland,  Pennsylvania,  and  New  York, 
and  especially  by  immigrants  from  Ireland,  who  were 
met  in  landing  on  the  Delaware  with  special  induce- 
ments for  migrating  thither  *  Samuel  Gelston  was  prob- 
ably the  first  Presbyterian  minister  in  all  that  region.f 

On  September  2,  1737,  "  the  people  of  Beverly  Manor 

*Foote,  Sketches  of  Virginia,  II.  Series,  Phila.,  1855,  chapter  i.  In  1736 
Mr.  Samuel  Gelston  was  appointed  by  the  Donegal  Presbytery  to  visit  "some 
new  inhabitants  near  Opeckon  in  Virginia,  who  have  been  writing  to  Mr.  Gelston, 
and,  when  he  was  over  the  river,  desired  a  visit  of  this  kind  ;  and  he  is  to  spend 
some  time  in  preaching  to  said  new  inhabitants  according  to  discretion."  (Foote, 
in  /.  c,  II.,  p.  21.) 

t  See  p.  177. 

19 


290  AMERICAN  PRESBYTERIANISM. 

in  the  back  parts  of  Virginia"  applied  to  the  Presbytery 
of  Donegal  for  supplies.  But  the  Presbytery  "  did  not 
judge  it  expedient  for  several  reasons  to  supply  them  this 
winter,"  but  directed  James  Anderson  "  to  write  an  en- 
couraging letter  to  the  people  to  signify  that  the  Pres- 
bytery resolves  if  it  be  in  their  power  to  grant  their  re- 
quest next  spring."  * 

In  1738  John  Caldwell,  in  behalf  of  himself  and  many 
Presbyterian  families  about  to  settle  in  the  "  back  parts 
of  Virginia,"  requested  the  Synod  of  Philadelphia  to  so- 
licit the  favor  of  the  government  of  Virginia  in  their  be- 
half. The  Synod  prepared  a  letter  to  William  Gooch, 
Lieutenant-Governor  of  the  province,  as  follows : 

"  May  it  please  your  honour,  we  take  leave  to  address  you  in 
behalf  of  a  considerable  number  of  our  brethren  who  are  medi- 
tating a  settlement  in  the  remote  parts  of  your  government,  and 
are  of  the  same  persuasion  with  the  Church  of  Scotland.  We 
thought  it  our  duty  to  acquaint  your  honour  with  their  design, 
and  to  ask  your  favour  in  allowing  them  the  liberty  of  their  con- 
sciences, and  of  worshipping  God  in  a  way  agreeable  to  the  prin- 
ciples of  their  education.  Your  honour  is  sensible  that  those  of 
our  profession  in  Europe  have  been  remarkable  for  their  invio- 
lable attachment  to  the  Protestant  succession,  in  the  illustrious 
house  of  Hanover,  and  have  upon  all  occasions  manifested  an 
unspotted  fidelity  to  our  gracious  sovereign  King  George,  and 
we  doubt  not  but  these  our  brethren  will  carry  the  same  loyal 
principles  to  the  most  distant  settlements  where  their  lot  may 
be  cast,  which  will  ever  influence  them  to  the  most  dutiful  sub- 
mission to  the  government  which  is  placed  over  them.  This  we 
trust  will  recommend  them  to  your  honour's  countenance  and 
protection,  and  merit  the  free  enjoyment  of  their  civil  and  re- 
ligious liberties.  We  pray  for  the  Divine  blessing  upon  your 
person  and  government,  and  beg  leave  to  subscribe  ourselves 
your  honour's  most  humble  and  obedient  servants."  {Records, 
p.  142.) 

The  Synod  also  appointed  two  of  their  number  to 


*  Foote,  in  /.  c .,  II,,  p.  27. 


SEVERAL  TYPES  OF  AMERICAN  PRESBYTERIANISM.      291 

wait  upon  the  Governor  and  Council  of  Virginia  to  the 
same  effect.  James  Anderson,  of  Donegal  Presbytery, 
alone  was  able  to  go.  He  met  a  favorable  reception, 
and  brought  with  him  a  letter  from  Mr.  Gooch  to  the 
Moderator,  as  follows : 

"  Sir  :  By  the  hands  of  Mr.  Anderson  I  received  an  address 
signed  by  you,  in  the  name  of  your  brethren  of  the  Synod  of 
Philadelphia.  And  as  I  have  been  always  inclined  to  favour  the 
people  who  have  lately  removed  from  other  provinces,  to  settle 
on  the  western  side  of  our  great  mountains ;  so  you  may  be 
assured,  that  no  interruption  shall  be  given  to  any  minister  of 
your  profession  who  shall  come  among  them,  so  as  they  conform 
themselves  to  the  rules  prescribed  by  the  act  of  toleration  in 
England,  by  taking  the  oaths  enjoined  thereby,  and  registering 
the  places  of  their  meeting,  and  behave  themselves  peaceably 
towards  the  government.  This  you  may  please  to  communicate 
to  the  Synod  as  an  answer  of  theirs.  Your  most  humble  servant, 
William  Gooch."     {Records,  p.  147.) 

The  chief  difficulty  having  thus  been  removed,  when 
the  people  of  Beverly  Manor  made  a  second  request  to 
the  Presbytery,  in  September,  1739,  the  Synod  appointed 
John  Thomson  to  visit  them,  and  in  the  same  year  sent 
John  Craig,  a  licentiate,  to  "  Opecquon,  the  High  Tract, 
and  other  societies  of  our  persuasion  in  Virginia,  at  his 
discretion."*  In  September,  1740,  he  was  ordained  by 
the  Presbytery  to  the  pastorate  of  the  church  "  at 
Shenandoah  and  the  South  River,  and  became  the  first 
pastor  of  the  American  Synod  in  the  colony  of  Vir- 
ginia." f 

The  settlement  at  the  head-waters  of  the  James  River 
applied  to  the  Presbytery  of  New  Brunswick  in  1739, 
and  again  in  1741,  for  supplies.  In  1742  William  Robin- 
son went  into  the  valley  of  Virginia  in  the  true  apostolic 

*  Foote,  Sketches  of  Virginia,  II.,  pp.  27-2S. 

t  Foote  gives  his  narrative  in  Sketches  0/  Virgi?iia,  II.,  pp.  28  seq. 


292  AMERICAN  PRESBYTERIANISM. 

spirit,  and  pursued  his  missionary  journey  into  the  new 
settlements  in  North  Carolina,  being  the  first  Presby- 
terian minister  in  that  region.  He  returned  along  the 
eastern  slope  of  the  Blue  Ridge,  achieving  grand  evan- 
gelistic success.* 

The  beginnings  of  Presbyterianism  in  North  Carolina 
were  at  Duplin  and  New  Hanover  on  the  sea-coast. 
The  original  settlers  in  1736  were  from  Ulster. f  But 
soon  after  a  colony  of  Highlanders  from  Argyleshire 
settled  at  the  Forks  of  Cape  Fear  River.J  These  High- 
landers in  1741  applied  to  the  Presbytery  of  Inverary 
and  the  Society  in  Scotland  for  the  Propagating  Chris- 
tian Knowledge.  The  Society  appropriated  ^"21  for  the 
minister,  and  authorized  the  Presbytery  of  Inverary  to 
select  him.  It  was  reported  to  the  Society  in  January, 
1742,  that  the  Presbytery  "would  find  a  minister  to  go 
as  missionary  to  North  Carolina  with  a  great  many 
Highlanders  from  Argyleshire  the  ensuing  summer," 
but  we  have  failed  to  find  any  evidence  that  any  minis- 
ter actually  went  with  them.§ 


*  Webster,  in  /.  c,  p.  475  ;  Foote,  Sketches  of  North  Carolina,  p.  158. 

t  Foote,  in  I.e.,  p.  78. 

X  Whitefield  found  many  "  Scotch  amongst  the  congregation"  at  Newtown, 
on  Cape  Fear  River,  "who  had  lately  come  over  to  settle  in  North  Carolina." 
{Continuation  0/  the  Rev.  Mr.  Whitefield' 's  Journal,  2d  edit.,  London,  1740, 
P-  75.) 

§  The  only  records  on  the  minutes  of  the  Presbytery  of  Inverary  relating  to  the 
subject  are  the  following,  kindly  furnished  me  by  the  clerk  : 

11  Kilmartin,  3rd  Novr.  1741. 
"  After  prayer  rolls  called  and  marked.  There  was  a  representation  at  this 
time  laid  before  the  Presbry.  by  Duncan  Campbell  of  Kilduskland  for  himself  & 
the  Argyle  Colony  settled  at  Capefair  in  North  Carolina  shewing  their  earnest 
desire  of  having  a  minister  soon  settled  among  them,  who  is  a  person  of  merit 
and  of  an  unblemished  character,  because  the  Gospel  is  yet  in  effect  to  be  planted 
in  those  parts  where  there  is  a  considerable  number  from  our  bounds  already 
settled  and  a  prospect  of  a  great  number  of  the  poorer  sort  to  follow  and  who 
are  in  deplorable  circumstances  for  want  of  Gospel  ordinances  there  being  but 
two  or  three  ministers  in  the  whole  province  and  these  of  a  poor  character,  who 


SEVERAL  TYPES  OF  AMERICAN  PRESBYTERIANISM.       293 

In  1742  the  Virginians  requested  the  Commission  of 
Synod  to  write  to  the  General  Assembly  in  Scotland  to 
send  them  a  probationer  or  minister.  Accordingly 
Synod  in  1743  wrote  to  the  General  Assembly  of  the 
Church  of  Scotland  to 

"  Intreat  them  both  to  send  ministers  and  probationers  to  us, 
and  to  allow  them  some  small  support  out  of  their  fund  for  some 
years  in  new  places.  And  that  they  be  pleased  to  enable  us  in 
some  measure,  or  by  some  method,  to  erect  a  Seminary  or  school 
for  educating  young  men  for  these  ends  among  ourselves." 

The  Church  of  Scotland  took  no  action  with  reference 
to  this  appeal,  partly  owing  to  the  division  in  the  Synod, 
but  chiefly  because  it  was  impossible  to  procure  the  men. 

In  1744  "  A  representation  from  many  people  of  North 
Carolina,  was  laid  before  the  Synod  showing  their  deso- 


besides  have  not  the  language  spoke  &  only  understood  by  the  major  part  of  the 
Colony  and  therefore  craving  that  the  Presbry.  would  write  to  the  Honourable 
Society  for  propagating  Christian  Knowledge  at  Edinburgh  signifying  the 
sallary  allowed  by  them  for  supporting  a  minister  in  those  parts  is  so  inconsider- 
able that  no  person  of  any  merit  can  be  prevailed  on,  to  transport  himself  thither 
in  order  to  be  their  minister  and  that  it  will  be  necessary  the  society  should  give 
a  years  sallary  in  hand  for  defraying  the  charges  of  his  transportation  as  also 
craving  that  the  Presbry.  would  not  desire  them  now  to  name  the  person  they 
incline  to  have  for  their  minr.  till  they  see  what  additional  encouragement  can 
be  obtained  from  the  Society  and  with-all  promising  that  no  person  shall  be 
desired  by  them  but  such  as  shall  be  acceptable  to  the  Presbry.  and  against  whose 
sufficiency  there  will  be  no  objection. 

"  The  Presbry.  having  read  and  considered  the  said  representation  and  being 
highly  sensible  of  the  truth  thereof  have  unanimously  agreed  to  grant  the  desire 
thereof  and  accordingly  appointed  a  letter  to  be  wrote  in  the  most  pressing  terms 
to  the  said  society  for  the  above  effect  &  Mr.  Lambie  to  bring  in  a  draft  of  it  to 
their  next  meeting." 

"  Kilmichael  in  Glasrie  18th  Novr.  1741. 

"  The  members  present  had  a  draft  of  a  letter  to  the  society  for  propagating 
Christian  Knowledge  laid  before  them  by  Mr.  Archibald  Lambie  who  was 
appointed  to  bring  in  the  same  to  this  dyet,  which  being  read  and  considered  the 
same  was  approven  &  the  Clerk  is  appointed  to  write  the  said  letter  to  be  signed 
by  the  Moderator  and  sent  to  Edinburgh."  {Extracted froi7i  the  Records  of  the 
Presbytery  of  Inverary  by  P.  N.  Mackishan,  Pres.  C/.,  Inverary,  N.  B., 
31  Dec,  1884.) 


294  AMERICAN  PRESBYTERIANISM. 

late  condition,  and  requesting  the  Synod  to  take  their 
estate  into  consideration."  Messrs.  David  Evans,  Sam- 
uel Evans,  and  Griffith  were  appointed  to  write  to  Wales 
"  to  desire  a  probationer  may  be  sent  from  them  to  us 
if  they  possibly  can." 

The  Synod  were  in  straits  to  meet  the  demands  made 
upon  them  to  supply  the  new  settlements,  and  yet  they 
had  cast  out  the  Methodist  evangelists,  rejected  the  Log 
College,  and  opposed  the  earnest  efforts  put  forth  by 
these  godly  men  to  train  up  a  native  ministry. 

In  the  meanwhile  the  young  men  from  the  Log  College 
were  prosecuting  their  missionary  labors  with  apostolic 
zeal  and  abundant  success.  As  William  Robinson,  of 
the  Presbytery  of  New  Brunswick  (a  graduate  of  the  Log 
College),  had  made  a  missionary  tour  of  wonderful  suc- 
cess in  1742-3,  so  now  another  of  the  graduates  of  the 
Log  College,  William  Dean,  went  with  Eliab  Byram,  of 
the  Presbytery  of  New  York,  to  the  valley  of  Virginia 
and  preached  in  1745-7.  Their  labors  were  blessed  with 
a  great  revival  which  continued  until  175 1.*  Dean  was 
called  to  the  church  at  Timber  Ridge  and  Forks  of  the 
James  River,  May  18,  1748,  but  he  died  July  9th  of  the 
same  year,  aged  29,  worn  out  like  Robinson  with  ardu- 
ous and  self-denying  labors.  Dean  and  Byram  came  into 
conflict  with  Craig,  the  representative  of  "  the  Old  Side  " 
in  Virginia,  and  great  bitterness  of  feeling  was  excited. f 
"  The  Old  Side  "  stirred  up  the  government  of  Virginia 
against  the  revivalists.  Lieut.-Gov.  William  Gooch  de- 
livered a  charge  to  the  Grand  Jury  of  the  colony  against 

them,  representing : 

* 
"  The  information  I  have  received  of  certain  false  teachers  that 
are  lately  crept  into  this  government ;  who  without  orders  or  li- 


*  Webster,  in  /.  c. ,  p.  526. 

tSee  Craig's  Narrative,  in  Foote's  Sketches,  II.,  p.  31. 


SEVERAL  TYPES  OF  AMERICAN  PRESBYTERIANISM.       295 

censes,  or  producing  any  testimonial  of  their  education  or  sect, 
professing  themselves  ministers  under  the  pretended  influence  of 
new  light,  extraordinary  impulse,  and  such  like  fanatical  and  en- 
thusiastic knowledge,  lead  the  innocent  and  ignorant  people  into 
all  kinds  of  delusion,  and  in  this  frantic  and  profane  disguise, 
though  such  is  their  heterodoxy,  that  they  treat  all  other  modes 
of  worship  with  the  utmost  scorn  and  contempt."  {Records,  p. 
182.) 

This  charge  was  laid  before  the  Synod  of  Philadelphia 
in  1745,  and  they  adopted  the  following  reply  : 

"  To  the  Honourable  William  Gooch,  Esq.  Lieutenant  Gover- 
nor of  the  colony  of  Virginia,  &c.     The  humble  address,  &c: 

"  May  it  please  your  Honour :  The  favourable  acceptance 
which  your  Honour  was  pleased  to  give  our  former  address,  and 
the  countenance  and  protection  which  those  of  our  persuasion 
have  met  with  in  Virginia,  fills  us  with  gratitude,  and  we  beg 
leave  on  this  occasion  in  all  sincerity  to  express  the  same.  It 
very  deeply  affects  us  to  find,  that  any  who  go  from  these  parts, 
and  perhaps  assume  the  name  of  Presbyterians,  should  be  guilty 
of  such  practices,  such  uncharitable,  unchristian  expressions,  as 
are  taken  notice  of  in  your  Honour's  charge  to  the  grand  jury. 
And  in  the  mean  time  it  gives  us  the  greatest  pleasure,  that  we 
can  assure  your  Honour,  these  persons  never  belonged  to  our 
body,  but  are  missionaries  sent  out  by  some,  who  by  reason  of 
their  divisive  and  uncharitable  doctrines  and  practices,  were  in 
May,  1 74 1,  excluded  from  our  Synod,  upon  which  they  erected 
themselves  into  a  separate  society,  and  have  industriously  sent 
abroad  persons  whom  we  judge  ill  qualified  for  the  character 
they  assume,  to  divide  and  trouble  the  churches.  And,  therefore, 
we  humbly  pray,  that  while  those  who  belong  to  us  and  produce 
proper  testimonials,  behave  themselves  suitably,  they  may  still 
enjoy  the  favour  of  your  Honour's  countenance  and  protection. 
And  praying  for  the  divine  blessing  on  your  person  and  govern- 
ment, we  beg  leave  to  subscribe  ourselves,  may  it  please  your 
Honour,  your  Honour's  most  obliged,  most  obedient,  and  most 
humble  servant.  Signed  in  the  name  and  per  order  of  the  Synod 
Robert  Cathcart,  Moderator."     {Records,  p.  183.) 

Thus  "  the  old  side "  committed  themselves  against 


296  AMERICAN  PRESBYTERIANISM. 

the  revival  efforts  of  "  the  new  side,"  in  Virginia  ;  and 
urged  on  the  government  of  Virginia  against  their  oppo- 
nents. In  reward  for  this  they  were  promised  the  coun- 
tenance of  the  government  of  Virginia.*  The  Synod  of 
New  York,  at  its  first  meeting  September  19,  1745,  took 
precisely  the  reverse  course  of  action  : 

"  Ordered  that  Mess.  Gilbert  Tennent,  Samuel  Blair  and  Eben- 
ezer  Pemberton,  do  draw  up  a  testimony  to  the  work  of  God's 
glorious  grace,  which  has  been  carried  on  in  these  parts  of  the 
land  and  bring  it  in  for  the  approbation  of  the  Synod  at  their 
next  Sedertc7it.  The  circumstances  of  Virginia  being  brought 
under  consideration,  and  the  wide  door  that  is  opened  for  the 
preaching  of  the  gospel  in  those  parts,  with  a  hopeful  prospect  of 
success,  the  Synod  are  unanimously  of  the  opinion,  that  Mr. 
Robinson  is  the  most  suitable  person  to  be  sent  among  them, 
and  accordingly  they  do  earnestly  recommend  him  to  go  down 
and  help  as  soon  as  his  circumstances  will  permit  him,  and  reside 
there  for  some  months." 

Robinson  was  detained  by  a  revival  at  Wicomico,  in 
Maryland,  and  at  St.  George's,  Delaware,  and  died  Au- 
gust 1,  1746,  with  the  parting  request  that  Samuel  Davies, 
his  pupil  and  friend,  should  go  to  Hanover  and  take  up 
the  work  in  Virginia. 

Samuel  Davies  is  one  of  the  greatest  divines  the 
American  Presbyterian  Church  has  produced.  He  began 
his  work  at  Hanover,  Virginia,  in  1747,  but  "  discourage- 
/  ments  from  the  government  were  renewed  and  multi- 
plied." He  settled  as  pastor  in  1748.  John  Rogers,  his 
assistant,  was  not  allowed  to  qualify  under  the  Tolera- 
tion Act,  and  he  was  obliged  to  labor  alone  for  some 
time.  Seven  houses  were  licensed  for  meetings,  and  in 
three  years  300  persons  were  added  to  the  communion 
of  the  church.  In  1752,  John  Todd  was  licensed  as  his 
assistant,  and  he  was  appointed  to  go  to  Europe  in  be- 


*  Records,  p.  185. 


SEVERAL  TYPES  OF  AMERICAN  PRESBYTERIANISM.       297 

half  of  the  College  of  New  Jersey.  The  Synod  took  ad- 
vantage of  this  opportunity  to  appeal  to  their  friends  in 
Great  Britain  for  aid  in  their  efforts  to  obtain  relief  from 
the  "  illegal  restraints  "  under  which  the  Presbyterians 
were  suffering  in  Virginia  : 

"  Whereas,  the  Protestant  dissenters  of  the  Presbyterian  de- 
nomination in  the  colony  of  Virginia  lie  under  some  restraints, 
particularly  with  regard  to  the  number  of  their  meeting-houses, 
which  is  not  at  all  equal  to  what  their  circumstances  require, 
though  they  have  taken  all  legal  measures  to  have  a  sufficient 
number  registered  according  to  the  act  of  toleration ;  and 
whereas,  the  Rev.  Mr.  Samuel  Davies  has  been  appointed  to 
take  a  voyage  to  Great  Britain  in  behalf  of  the  college  of  New 
Jersey,  and  may  have  an  opportunity  of  using  proper  means  to 
procure  a  redress  of  said  grievance,  this  Synod  do  humbly  and 
earnestly  request  the  concurrence  and  assistance  of  their  friends 
there,  for  the  relief  of  an  helpless  and  oppressed  people  in  a  point 
of  so  great  consequence,  in  which  their  religious  liberties  are  so 
nearly  concerned. 

"  We  do  therefore  cheerfully  recommend  the  said  Mr.  Davies, 
who  is  settled  in  Virginia,  and  the  Rev.  Mr.  John  Todd,  his  col- 
league, as  regular  and  worthy  members  of  their  body,  zealously 
and  prudently  engaged  in  advancing  the  Redeemer's  kingdom." 
(Records,  p.  258.) 

Through  the  efforts  of  Davies  and  his  associates  the 
new  side  gained  a  strong  hold  upon  Virginia  and  North 
Carolina,  and  laid  the  foundations  of  Presbyterianism  in 
these  colonies. 

V. — MISSIONS   AMONG  THE   AMERICAN   INDIANS. 

The  missionary  work  among  the  American  Indians, 
which  was  conducted  by  the  Synod  of  New  York,  origi- 
nated from  the  legacy  of  Daniel  Williams  to  the  Society 
in  Scotland  for  Propagating  Christian  Knowledge. 

"  The  design  of  erecting  a  Society  in  Scotland  for  Propagating 
Christian  Knowledge,  took  its  rise  among  a  few  private  gentle- 
men that  did  usually  meet  in  Edinburgh  for  reformation  of  man- 


298  AMERICAN  PRESBYTER  1ANISM. 

ners ;  who  anno  1701  reflecting  upon  the  ignorance,  atheism, 
popery  and  impiety,  that  did  so  much  abound  in  the  Highlands 
and  isles  of  Scotland,  did  justly  reckon  that  they  flowed,  in  a 
great  measure,  from  the  want  of  suitable  means  of  instruction." 
(An  Acct.  of  the  Rise,  constitution  and  management  of  the  Society 
in  Scotland  for  Propagating  Christian  Knowledge,  2d  edition, 
Edinburgh,  1720,  p.  6.) 

The  Society  began  as  a  private  enterprise,  but  it  was 
soon  found  that  "  they  were  not  able  in  their  private 
capacity  to  do  so  great  and  publick  a  work."  They  ap- 
plied to  the  General  Assembly  of  the  Church  of  Scotland 
for  aid  in  1706,  and  were  encouraged  by  a  national  col- 
lection. A  charter  was  obtained  July  14,  1709,  and 
eighty-two  leading  Presbyterians  of  Scotland  were 
chosen  members  of  the  Society. 

The  Rev.  Daniel  Williams,  of  London,  crowned  a  life 
of  wondrous  usefulness  and  benevolence  with  several 
legacies  for  the  propagating  of  the  gospel.  He  had  been 
one  of  the  founders  of  the  General Fund 'at  Dublin,*  and  of 
the  Presbyterian  Fund  in  London, f  and  now  at  his  death 
left  his  library  and  a  fund  to  establish  the  Dr.  Williams 
Library  of  London.^  He  also  left  property  for  the  Society 
for  the  Propagation  of  the  Gospel  in  New  England  and 
Adjacent  Parts.  §  But  the  legacy  which  proved  of  most 
service  to  the  American  Presbyterian  Church  was  given 
by  Dr.  Williams  to  the  Society  in  Scotland  for  Propagat- 
ing Christian  Knowledge,  with  the  shrewd  provision  : 

"  That  the  Society  are  not  to  be  put  in  possession  of  the  estate 
until  a  twelvemonth  after  the  Society  have  actually  sent  three 
Missionaries  to  foreign  parts." 


*  Appendix,  p.  lix.  t  Appendix,  p.  lviii. 

I  This  is  one  of  the  richest  Puritan  libraries  in  the  world.  It  contains  the 
original  Minutes  of  the  Westminster  Assembly  of  Divines,  Richard  Baxter's  pri- 
vate correspondence,  and  rich  stores  of  MSS.  relating  to  the  origin  and  growth 
of  Puritanism  in  England. 

§  See  Appendix,  p.  xxxix. 


SEVERAL  TYPES  OF  AMERICAN  PRESBYTERIANISM.       299 

The  revenue  from  the  estate  at  that  time  was  £$6 
sterling.  The  Society  in  Scotland  found  it  difficult  to 
comply  with  these  terms,  but  the  London  Trustees  of 
Dr.  Williams'  trust  refused  to  convey  the  estate  at  Cal- 
worth  to  the  Society  until  they  secured  these  mission- 
aries and  had  sustained  them  for  one  year. 

The  Society  addressed  a  letter  through  Prof.  Hamil- 
ton to  Jonathan  Dickinson,  Moderator  of  the  Commis- 
sion of  the  Synod  of  Philadelphia,  in  1729.  March  26, 
1730,  Jonathan  Dickinson,  replied — 

"  setting  forth  that  the  said  commission  convened  to  consider 
the  letter  sent  them  concerning  Dr.  Williams'  Legacy  and  tho' 
they  thought  proper  to  defer  a  conclusive  answer  till  the  session 
of  the  Synod  in  September  current,  yet  they  thought  their  duty 
to  give  the  Society  their  most  hearty  thanks  for  their  religious 
regards  to  the  spiritual  welfare  of  these  parts  of  the  world,  and 
to  inform  them  that  there  are  two  tribes  of  the  Aboriginal  native 
Indians  adjacent  to  their  settlement  whose  Princes  seem  inclined 
to  receive  christian  instruction,  and  it  is  hoped  will  approve 
themselves  forward  to  encourage  a  mission  of  the  gospel  among 
them."     {MS.  Minute  Book  of  Society.) 

Sept.  19,  1730,  the  matter  was  brought  before  the 
Synod  of  Philadelphia,  and  a  committee  appointed  to 
answer  the  letter  from  the  Commission  of  the  Church  of 
Scotland. 

In  the  meanwhile  it  was  deemed  best  by  the  Society  in 
Scotland  to  co-operate  with  the  Boston  ministers  on  the 
ground 

"  that  they  think  that  as  New  England  comes  the  nearest  to  the 
Church  of  Scotland  in  religious  matters  and  as  their  university  of 
New  Cambridge  does  doubtless  breed  a  good  number  of  students 
in  divinity,  three  persons  may  from  thence  be  commissioned  by 
the  Society  to  go  as  missionaries  to  the  Indian  Frontiers  (for 
they  must  not  be  such  as  are  already  employed  in  that  design.)  " 
{MS.  Minute  Book  of  Society.) 


300  AMERICAN  PRESBYTERIANISM. 

Gov.  Belcher  was  about  to  depart  for  New  England 
and  he  consented  to  act  as  one  of  the  corresponding 
members.  At  his  suggestion  Rev.  Mr.  Wigglesworth,  of 
Cambridge,  Messrs.  Joseph  Sevvell  and  Benjamin  Colman, 
Col.  Fitch,  John  Boreland,  and  Cap.  Steele  were  associ- 
ated with  him.  A  response  was  made  to  the  Synod  of 
Philadelphia, 

"  shewing  that  before  their  letter  came  to  hand  the  Society  had 
come  to  a  resolution  to  send  their  missionaries  first  to  the  colony 
of  New  England  and  had  in  pursuance  thereof  established  a  cor- 
respondence there  for  assisting  to  carry  on  the  attempt  for  the 
conversion  of  infidel  pagans  in  those  parts  of  the  world." 

The  New  England  correspondents  in  1732  secured 
Joseph  Secomb  to  labor  at  Block  House,  on  Georges 
River;  Ebenezer  Hinsdale,  at  Fort  Drummer,  on  Con- 
necticut River ;  and  Stephen  Parker,  at  Fort  Richmond, 
in  the  Eastern  country.  But  in  1737  these  were  dis- 
missed, owing  to  their  unwillingness  to  comply  with  the 
views  of  the  Society  in  Scotland,  "to  abandon  their 
present  posts  and  go  farther  into  the  Indian  country 
and  dwell  among  the  Indians." 

This  made  it  impossible  for  the  Society  to  carry  on  its 
work  from  New  England.  Accordingly  they  listened  to 
an  application  from  Jonathan  Dickinson  and  Ebenezer 
Pemberton,  July  8,  1738, 

"  setting  forth,  the  dark  and  perishing  circumstances  of  great 
numbers  of  people  in  those  parts  of  America,  where  are  nations 
of  Indians  upon  the  borders  of  these  contiguous  provinces,  that 
continue  in  paganism.  Also  great  numbers  of  people  dispersed 
upon  new  plantations  in  the  provinces  of  New  York,  New  Jersey 
and  Pa.,  almost  in  a  state  of  heathendom  thro  want  of  gospel 
ordinances.  And  praying  the  Society  would  encourage  one  or 
two  qualified  ministers  as  itinerant  preachers  among  these  un- 
gospelized  places." 


SEVERAL  TYPES  OF  AMERICAN  PRESBYTERIANISM.       3Q1 

January  4,  1739,  it  was  resolved  by  the  Committee  of 
the  Society, 

"  to  send  a  letter  to  Rev.  Mess.  Pemberton  and  Dickinson  with 
some  proposals  for  encouraging  missionary  ministers  already  set- 
tled, or  who  hereafter  may  be  residents  upon  the  borders  of  these 
contiguous  provinces,  who  will  undertake  to  employ  (at  least) 
some  part  of  their  time  in  travelling  and  abiding  with  the  igno- 
rant people  living  in  those  ungospelized  places."  (MS.  Minutes 
of  Society .) 

Ebenezer  Pemberton  wrote  to  the  Society  October  27, 
1739,  stating: 

"  that  the  Synod  have  no  hopes  of  finding  out  a  person,  who  has 
the  Indian  tongue  fit  for  such  a  mission  (to  the  Indians)  but  pro- 
pose to  find  out  a  suitable  man  who  will  reside  among  the  Indians 
frequently  and  catechize  and  teach  them  to  read,  and  preach 
among  them,  and  also,  shall  be  obliged  to  get  the  Indian  tongue 
with  all  convenient  dispatch  that  so  they  may  in  a  little  time  be 
able  to  preach  to  them  in  their  own  language.  That  a  place 
upon  the  border  of  Philadelphia  upon  the  borders  of  the  river 
Susquehanna  seems  to  afford  a  large  prospect  of  success,  and  Mr. 
Sargent  is  now  introducing  some  acquaintance  with  them  and 
proposes  to  prepare  the  way  for  their  acceptance  of  the  gospel 
when  it  can  be  sent  among  them." 

lu  1741  the  Society  appointed  William  Smith,  attor- 
ney, Doctor  John  Nicoll,  Nath.  Hazard,  merchant,  Jo- 
seph Bennet,  Rev.  Messrs.  John  Pierson,  Aaron  Burr, 
Jonathan  Dickinson,  Ebenezer  Pemberton,  Gilbert  Ten- 
nent,  William  Tennent,  and  John  Sargent,  "  the  Soci- 
ety's correspondents  and  commissioners  to  oversee  and 
direct  such  measures  as  shall  be  employed  for  the  pur- 
pose above  mentioned."  The  Commissioners  in  New 
York  entered  zealously  and  energetically  upon  their 
work.  John  Sargent  was  engaged  as  the  first  mission- 
ary, and  labored  among  the  Indians  on  the  Housa- 
tonic,  making  his  first  report   to   the   Society  in   1741. 


OQ2  AMERICAN  PRESBYTERIANISM. 

Azariah  Horton  was  licensed  by  the  Presbytery  of  New 
York  in  1742,  and  employed  as  the  second  missionary 
among  the  Indians  on  Long  Island.  David  Brainerd  was 
appointed,  in  1743,  the  third  missionary  to  labor  among 
the  Indians  on  the  Delaware  and  the  Susquehanna. 
The  missions  were  wonderfully  successful.  The  Indian 
settlements  enjoyed  the  same  kind  of  revivals  as  those 
which  accompanied  the  Methodist  movement  elsewhere. 
Brainerd  was  an  apostolic  man  like  Eliot  before  him. 
He  was  cut  down  in  the  morning  of  life  and  at  the  out- 
set of  his  remarkable  career.  In  1748  his  brother  John 
was  appointed  in  his  stead. 

The  Synod  of  New  York  were  not  content  to  employ 
the  funds  from  Scotland  ;  they  raised  considerable  sums 
among  their  own  churches  in  New  York  and  New  Jersey, 
and  in  1751  enjoined  "all  their  members  to  appoint  a 
collection  in  their  several  congregations  once  every  year  " 
for  the  propagation  of  the  Gospel  among  the  Indians. 
This  was  the  beginning  of  the  Foreign  Mission  Work  of 
American  Presbyterianism. 

The  missions  among  the  Indians  enjoyed  only  a  tem- 
porary prosperity.  In  1754  Mr.  Horton  resigned  his 
position,  "  the  mission  not  being  found  so  extensively 
useful  as  had  at  first  been  expected."  In  1755  John 
Brainerd  also  resigned,  because  the  Indians  "  having 
parted  with  their  lands  would  soon  be  obliged  to  move 
from  that  place,"  and  "  by  reason  of  the  present  danger- 
ous situation  of  the  back  part  of  the  country  it  would 
be  difficult  to  open  a  mission  there  this  year."  The 
mission  was  given  in  charge  of  Mr.  Tennent  for  a  season. 
It  became  evident  that  nothing  permanent  could  be  ac- 
complished unless  the  converted  Indians  could  be  settled 
upon  lands  of  their  own.  Accordingly  the  correspond- 
ents in  New  York  in  1757  resolved  to  purchase  3,000 
acres  of  land  for  the  Indians  to  settle  on.     They  raised 


SEVERAL  TYPES  OF  AMERICAN  PRESBYTERIANISM.       3Q3 

^150  themselves,  and  desired  the  Society  in  Scotland 
and  Mr.  Whitefield  in  London  to  aid  them.  Finding 
that  nothing  would  be  done  in  London,  the  Society,  No- 
vember 17,  1757,  appropriated  £300  to  complete  the 
purchase  of  the  land,  "  provided  the  land  was  conveyed 
to  the  Society  rn  Scotland."  March  2,  1758,  the  Society 
resolved  to  purchase  4,000  acres,  square  or  oblong ;  "  that 
at  each  of  the  angles  an  obelisk  should  be  erected  with 
a  brass  inscription  certifying  the  Society's  property 
therein."  The  Government  of  New  Jersey  set  apart  a 
considerable  tract  of  land  in  Southern  New  Jersey,  called 
the  Brotherton  tract,  for  the  perpetual  use  of  the  Indi- 
ans, in  consideration  of  an  agreement  on  the  part  of  the 
Indians  to  relinquish  their  claims  to  other  lands  in  the 
colony. 

John  Brainerd  was  reappointed  in  1757,  and  the  work 
resumed  under  his  direction  among  the  Indians  in  their 
new  settlement.  The  missions  among  the  American 
Indians  were  successful,  but  the  circumstances  of  the 
case  prevented  the  attainment  of  permanent  results. 
The  work  of  the  Brainerds,  like  that  of  the  Eliots  and 
Mayhews  before  them,  was  a  mighty  work  of  God  in 
the  conversion  and  consecration  of  these  poor  Indians  ; 
but  it  could  not  result  in  the  establishment  of  permanent 
Indian  churches.  The  missionaries  were  obliged  to  fol- 
low the  tribes  as  they  retreated  before  the  advances  of 
civilization,  and  rescue  as  many  as  possible  of  the  mul- 
titudes whom  the  vices  and  diseases  which  civilization 
brought  to  them  were  rapidly  carrying  away.  The  Chris- 
tian Indians  who  survived  the  diseases  of  civilization 
became  absorbed  in  the  settled  communities  as  servants 
in  the  households  and  upon  the  farms  of  their  con- 
querors. 


304;  AMERICAN  PRESBYTERIANISM. 

VI.— THE   ESTABLISHMENT   OF  PRESBYTERIAN   INSTITU- 
TIONS  OF  LEARNING. 

The  Log  College  established  by  William  Tennent, 
Senior,  at  Neshaminy,*  was  of  immense  service  to  the 
cause  of  Christ  in  the  training  of  a  considerable  number 
of  godly  and  efficient  ministers  ;  f  but  this  was  not  the 
college  which  was  needed  by  the  American  Presbyterian 
Church.  The  efforts  of  the  Synod  to  establish  a  synod- 
ical  college  were  interrupted  by  the  separation  ;  but  both 
of  the  Synods  very  soon  set  to  work  with  earnestness 
to  solve  this  serious  problem  of  training  a  native  ministry. 

There  were  quite  a  number  of  classical  academies, 
conducted  by  several  of  the  more  eminent  ministers,  in 
connection  with  their  churches,  but  the  Middle  colonies 
needed  a  college,  such  as  Harvard  and  Yale  in  New 
England. 

The  Old  Side  in  1744  adopted  the  New  London  Acad- 
emy, established  by  Francis  Alison  in  1741,  and  strove 
to   make  this   into   a   college.     Francis  Alison  was  ap- 


*  See  p.  242. 

t  George  Whitefield  visited  it  in  1739  and  said  :  ,l  The  place  wherein  the  young 
men  study  now  is  in  contempt  called  the  College.  It  is  a  Log  House,  about 
Twenty  Feet  long,  and  near  as  many  broad  :  and  to  me  it  seemed  to  resemble  the 
Schools  of  the  old  prophets. — For  that  their  habitations  were  mean,  and  that  they 
sought  not  great  Things  for  themselves,  is  plain  from  that  Passage  of  Scripture, 
wherein  we  are  told,  that  at  the  Feast  of  the  Sons  of  the  Prophets,  one  of  them 
put  on  the  Pot,  whilst  the  others  went  to  fetch  some  Herbs  out  of  the  Field.  All 
that  can  be  said  of  most  of  our  publick  universities  is,  they  are  all  glorious  with- 
out. From  this  despised  Place,  Seven  or  Fight  worthy  Ministers  of  Jesus  have 
lately  been  sent  forth  ;  more  are  almost  ready  to  be  sent,  and  a  Foundation  is 
now  laying  for  the  Instruction  of  many  others."  {Continuation  0/  the  Reverend 
Mr.  Whitefield 's  Journal,  2d  edition,  London,  1740,  p.  44.)  Dr.  Archibald 
Alexander  gives  biographical  sketches  of  the  following  alumni  of  the  college  : 
Gilbert  Tennent,  John  Tennent,  William  Tennent,  Jr.,  Charles  Tennent,  Samuel 
Blair,  Jchn  Blair,  Samuel  Finley,  William  Robinson,  John  Rowland,  and  Charles 
Beatty  :  several  of  whom  were  eminent  as  evangelists,  and  instructors  of  other 
institutions.  (See  Arch.  Alexander,  Biogi  aphical  Sketches  of  the  Founder  and 
Principal  Alumni  of  the  Log  College,  Philadelphia,  1851.) 


SEVERAL  TYPES  OF  AMERICAN  PRESBTTERIANISM.       3Q5 

pointed  master ;  *  several  trustees  were  selected  to 
have  charge  of  its  affairs,  and  a  collection  in  its  behalf 
was  ordered  in  all  the  churches. 

"  The  Synod  of  Philadelphia  had  now  a  school  under  their 
own  care,  and  an  able  teacher ;  but  as  they  had  manifested  so 
great  a  reluctance  to  receive  the  pupils  of  Mr.  Tennent's  school, 
without  a  better  education  than  could  be  afforded  by  a  grammar 
school,  they  could  not  for  consistency's  sake  be  satisfied  with  the 
course  of  instruction  in  their  own  school,  where  there  were  no 
more  professors  than  in  the  Log  College.  They  therefore 
thought  of  a  plan  of  sending  their  young  men,  for  a  short  period, 
to  Yale  College,  to  receive  a  diploma,  if  they  could  make  an  ar- 
rangement with  the  faculty  and  trustees  of  the  college  that 
would  suit  them.  Messrs.  Andrews  and  Cross  were  appointed 
to  write  a  letter  to  the  president  and  corporation  of  the  afore- 
said college.  This  letter  is  not  on  record  ;  neither  is  President 
Clapp's  answer.  But  on  receiving  his  letter  they  appointed  a 
large  Committee  to  prepare  a  letter  in  answer,  which  is  pre- 
served in  the  Records  of  the  Church. "f  (Arch.  Alexander,  Log 
College,  p.  88.) 

The  Synod  of  Philadelphia  had  placed  themselves  in 
an  awkward  position  by  their  hostility  to  the  Log  Col- 
lege. They  found  it  impossible  to  organize  as  good  an 
institution  themselves.  They  were  obliged  to  appeal  to 
Yale  College  to  beg  "  all  the  indulgence  your  constitu- 
tion can  allow  us."  And  they  did  not  hesitate  to  ex- 
press their  sympathy  with  the  Faculty  of  the  college  in 
the  case  of  David  Brainerd,  and  their  censure  of  the 
course  of  the  Synod  of  New  York  in  receiving  this  most 
devoted  man  into  the  ministry.  Notwithstanding  all 
these  efforts  the  plan  of  a  connection  with  Yale  College 
failed,  and  the  Old  Side  were  left  in  the  position  of  hav- 
ing a  synodical  academy  which  was  in  all  respects  inferior 
to  the  Log  College.    Francis  Alison  did  not  long  remain 


*  See  p.  261. 

t  See  Appendix  XXVIII.,  where  the  Letter  is  given. 

20 


3Q6  AMERICAN  PRESBYTERIANISM. 

with  the  synodical  academy.  He  removed  to  Philadel- 
phia in  1749,  in  an  irregular  manner,  without  consulting 
the  Synod,  and  took  charge  of  a  grammar  school,  which 
grew  into  a  college  in  1755.  Soon  afterwards  the 
school  at  New  London  was  removed  to  Newark,  Dela- 
ware, and  continued  to  improve  as  an  academy  under 
the  instruction  of  Alexander  McDowell  and  Matthew 
Wilson. 

The  New  Side  were  more  successful  in  their  educational 
efforts.  The  Log  College  was  the  basis  for  the  College 
of  New  Jersey.  William  Tennent  became  feeble  with 
old  age,  resigned  his  pastorate  in  1743,  and  died  May  6, 
1746,  without  leaving  any  one  competent  to  fill  his  place 
at  the  head  of  the  Log  College.  The  time  had  come  to 
establish  something  better  in  its  place.  Accordingly, 
through  the  efforts  of  Jonathan  Dickinson,  a  charter  for 
a  new  college  was  obtained  October  22,  1746;  and  Dick- 
inson, Pierson,  Pemberton,  and  others  were  appointed 
trustees  ;  these  selected  Dickinson  for  President  of  the 
,,  college  ;  and  it  was  opened  in  the  President's  house  at 
H  Elizabethtown  in  May,  1747.*  No  better  man  could 
have  been  found  to  lay  the  foundation  of  Presbyterian 
Higher  education  in  America.  He  was  head  and  shoul- 
ders above  his  brethren  in  the  ministry  in  intellectual 
and  moral  endowments — the  recognized  leader  in  all  the 
crises  of  the  Church. 

It  was  a  serious  blow  to  the  college  as  well  as  the 
Church  when  he  was  removed  by  death  in  the  first  year 
of  his  presidency,  October  7,  1747.  The  college  was 
then  removed  to  Newark,  in  1748  ;  Aaron  Burr  was  ap- 
pointed president,  and  the  friends  of  the  Log  College 
attached  themselves  to  it.  The  college  was  designed  as 
a  centre  of  education  for  the  New  Side,  which  had  lost 


*  E.  F.  Hatfield,  History  of  Elizabeth,  pp.  y&seq. 


SEVERAL  TYPES  OF  AMERICAN  PRESBYTERIANISM.       3Q7 

confidence  in  Yale  College,  owing  to  its  opposition  to 
the  revival  movement,  and  its  unkind  dealings  with  Da- 
vid Brainerd.  On  this  account,  Jonathan  Edwards  and 
other  New  England  Methodists  gave  the  new  college 
their  hearty  support.  Governor  Belcher,  of  New  Jersey, 
writes  to  Jonathan  Edwards,  May  31,  1748  : 

"  As  to  our  embryo  college,  it  is  a  noble  design,  and,  if  God 
pleases,  may  prove  an  extensive  blessing.  I  have  adopted  it  for 
a  daughter,  and  hope  it  may  become  an  alma  mater  to  this  and 
the  neighbouring  provinces.  I  am  getting  the  best  advice  and 
assistance  I  can  in  the  draft  of  a  charter,  which  I  intend  to  give 
to  our  infant  college  ;  .  .  .  .  the  accounts  I  receive  from  time  to 
time,  give  me  reason  to  believe  that  Arminianism,  Arianism,  and 
even  Socinianism,  in  destruction  of  the  doctrines  of  free  grace, 
are  daily  propagated  in  the  New  England  colleges."  (Arch. 
Alexander,  Log  College,  p.  81.) 

Ebenezer  Pemberton  wrote  to  the  Society  in  Scotland 
for  the  Propagation  of  Christian  Knowledge,  asking  aid 
for  the  infant  college.  The  Society,  in  1748,  authorized 
the  education  of  one  young  man  at  the  college  at  their 
expense;  in  1749  appropriated  £30  for  the  purchase  of 
books  for  its  library ;  and  in  1750  granted  it  an  appro- 
priation for  the  education  of  two  young  Indians.  In 
1 75 1  the  Synod  wished  to  send  Mr.  Pemberton  to  Great 
Britain  to  solicit  contributions  for  the  college,  but  the 
congregation  in  New  York  City  were  unwilling  to  part 
with  him.  Accordingly  the  trustees  sent  a  petition  to 
the  General  Assembly  of  the  Church  of  Scotland.  This 
petition  was  presented  in  1752,  supported  by  the  Soci- 
ety for  the  Propagation  of  Christian  Knowledge,  and  a 
national  collection  was  desired.  The  petition  was  re- 
ferred by  the  General  Assembly  to  its  Commission. 
In  the  meanwhile  Gilbert  Tennent  and  Samuel  Davies 
had  been  appointed  by  the  Synod  of  New  York  to  visit 
Great  Britain   in   behalf  of  the  college.     They  went  at 


308  AMERICAN  PRESBYTERIANISM. 

once  to  London  and  appealed  to  the  English  Presby- 
terians and  Congregationalists.  They  were  at  first  re- 
garded with  some  suspicion  on  account  of  an  unfavor- 
able opinion  of  the  terms  of  subscription  in  the  Amer- 
ican Synods,  on  the  part  of  the  leading  Presbyterians, 
who  were  non-subscribers.     Davies  tells  us : 

"Went  to  Hamlin's  coffee-house  among  the  Presbyterians, 
where  they  are  generally  very  shy  and  unsociable  to  me.  They 
have  universally,  as  far  I  can  learn,  rejected  all  tests  of  ortho- 
doxy, and  require  their  candidates,  at  their  ordination,  to  de- 
clare only  their  belief  of  the  Scriptures.  Mr.  Prior,  with  the  ap- 
pearance of  great  uneasiness,  told  me  that  he  had  heard  we  would 
admit  none  into  the  ministry  without  subscribing  to  the  West- 
minster Confession  ;  and  that  this  report  would  hinder  all  our 
success  among  the  friends  of  liberty.  I  replied  that  we  allowed 
the  candidate  to  mention  his  objections  against  any  article  in 
the  Confession,  and  the  judicature  judged  whether  the  articles 
objected  against,  were  essential  to  Christianity;  and  if  they 
judged  they  were  not,  they  would  admit  the  candidate,  notwith- 
standing his  objections.  He  seemed  to  think  that  we  were  such 
rigid  Calvinists,  that  we  would  not  admit  an  Arminian  into  com- 
munion." (See  Davies'  Journal,  in  Foote's  Sketches  of  Virginia, 
p.  257.    Philadelphia,  1850.) 

This  explanation  of  the  Adopting  Act,  showing  its 
breadth  and  tolerance,  seems  to  have  removed  the  scru- 
ples of  the  leading  Presbyterians,  and  they  responded 
liberally.  April  7,  1754,  he  represents  that  £1,200  had 
been  raised  in  England,  and  soon  after  the  amount  rose 
to  £1,700.* 

Messrs.  Tennent  and  Davies  then  went  to  Scotland, 

i  appeared  before  the  General  Assembly  of  the  Church  of 

)  Scotland,  presented  the  cause  of  the  college   May  27, 

!    1754,  and  an  Act  was  passed  for  a  national  collection  in 

its  favor,  f     The  Act  was  supported  by  a  recommenda- 

*  Davies'  Journal,  in  /.  c,  pp.  258-259. 
t  See  Appendix  XXIX.  for  this  Act. 


SEVERAL  TYPES  OF  AMERICAN  PRESBYTERIANISM.       309 

tion  from  the  Society  in  Scotland  for  the  Propagation 
of  Christian  Knowledge.  The  collection  in  Scotland 
amounted  to  upwards  of  ;£i,ooo.* 

Tennent  then  went  to  the  General  Synod  of  Ulster, 
and  the  Presbytery  of  Antrim,  received  their  endorse- 
ment, and  collected  in  Ireland  £500.  f 
/  Thus  the  three  chief  Presbyterian  churches  of  Great 
^Britain— English,  Scotch,  and  Irish — united  in  rendering 
aid  to  the  College  of  New  Jersey,  amounting  in  the 
aggregate  to  upwards  of  £4,0004  The  Presbyterians 
of  Great  Britain  showed  their  sympathy  with  the  broad 
and  tolerant  Presbyterians  of  the  Synod  of  New  York, 
rather  than  the  narrow  and  intolerant  Presbyterians  of  the 
Synod  of  Philadelphia.  The  English  Presbyterians  at 
this  time  were  opposed  to  subscription  altogether ;  the 
Church  of  Scotland  was  in  the  hands  of  the  "  Moderates," 
and  the  Synod  of  Ulster  was  controlled  by  the  liberal 
subscriptionists.  The  mother  of  American  Presbyterian 
colleges  was  planted  on  the  basis  of  the  pledges  of  Sam- 
uel Davies  and  Gilbert  Tennent  as  to  the  terms  of  sub- 
scription in  accordance  with  the  original  Adopting  Act. 
The  college  was  therefore  pledged  and  consecrated  to  a 
broad,  generous,  and  liberal  Presbyterianism. 

Another  fund  of  £357  4/6  was  given 

"  for  the  education  of  such  youth  for  the  ministry  of  the  Gospel, 
in  the  College  of  New  Jersey,  as  are  unable  to  defray  the  ex- 
penses of  their  education,  who  appear,  upon  proper  examination, 
to  be  of  promising  genius,  Calvinistic  principles,  and  in  the  judg- 
ment of  charity,  experimentally  acquainted  with  a  work  of  saving 
grace,  and  to  have  a  distinguished  zeal  for  the  glory  of  God,  and 
salvation  of  men." 

There  can  be  no  doubt  that  these  gifts  came  from  those 
who  were  in  sympathy  with  Methodism.    This  little  fund 

*  Webster,  in  /.  c.y  p.  260.  t  Davies,  in  /.  C,  pp.  267,  275. 

%  Webster,  in  /.  c.t  p.  261. 


310  AMERICAN  PRESBYTERIANISM. 

was  the  beginning  of  that  vast  system  of  scholarships 
which  has  extended  into  the  large  number  of  Presbyterian 
colleges  and  theological  seminaries  which  have  been  es- 
tablished since  that  time.  The  English,  Irish,  and  Scotch 
Presbyterians  from  the  earliest  times  had  taken  pains  to 
provide  such  funds  for  the  education  of  students  for  the 
ministry.  Many  of  the  fathers  of  American  Presbyteri- 
anism  were  educated  by  the  help  of  such  funds  in  Great 
Britain,  ere  they  came  to  America.  It  was  clearly  seen 
that  the  College  of  New  Jersey  could  not  accomplish  its 
chief  purpose  of  training  up  a  pious  ministry  without 
such  a  scholarship  fund  for  the  aid  of  students. 

Gilbert  Tennent  also  received  a  fund  of  £200  for  the 
propagation  of  the  Gospel  among  the  Indians.  This 
fund  was  placed  by  the  Synod  in  the  hands  of  the  trus- 
tees of  the  College  of  New  Jersey, — 

"  Either  towards  the  support  of  a  pious  and  well  qualified  mis- 
sionary in  preaching  the  gospel  among  the  Indians  in  North 
America,  or  the  supporting  of  a  pious  and  well  qualified 
schoolmaster  in  teaching  the  Indians  the  English  language,  and 
the  principles  of  natural  and  revealed  religion ;  or  for  maintain- 
ing a  pious  and  well  qualified  Indian  youth  at  the  College  of 
New  Jersey,  while  prosecuting  his  studies  there,  in  order  to  his 
instructing  his  countrymen  in  the  English  language  and  the 
Christian  religion,  or  preaching  the  gospel  to  them  ;  or  for  main- 
taining a  pious  and  well  qualified  youth  of  English  or  Scotch 
extract,  at  that  college,  during  his  preparatory  studies  for  teach- 
ing or  preaching  the  gospel  among  the  Indians,  in  case  an  Indian 
youth  of  suitable  qualifications,  cannot  at  some  particular  time 
be  obtained.  With  this  express  limitation,  namely,  that  the 
Synod  of  New  York,  (or  by  whatever  name  that  body  shall,  in 
time  coming,  be  called,)  shall  direct  and  determine,  to  which  of 
the  uses  before  mentioned,  the  yearly  interest  of  the  aforesaid 
principal  sum,  shall  be  from  time  to  time  applied  ;  and  which  of 
the  candidates  for  that  particular  use  shall  be  preferred  ;  and  how 
the  overplus  above  what  may  reasonably  answer  the  particular  use 
at  any  time  pitched  on,  (if  any  such  overplus  be,)  shall  be  em- 
ployed in  providing  Bibles  or  other  good  books,  conducive  to 
promote  the  general  design."     {Records,  p.  269.) 


I( 


SEVERAL  TYPES  OF  AMERICAN  PRESBYTERIANISM.       3H 

VII. — INSTITUTIONS    OF    LEARNING    AMONG    THE    RE- 
FORMED   CHURCHES. 

In  the  meantime  great  interest  had  been  excited  in 
Great  Britain  and  Holland  in  behalf  of  the  German 
Reformed  churches  of  Pennsylvania.  In  1746  Michael 
Schlatter  offered  himself  to  the  Synod  of  North  and 
South  Holland  as  a  missionary  agent  to  the  German 
churches  in  Pennsylvania,  to  organize  them,  unite  them, 
and  establish  regular  correspondence  with  the  classis  of 
Amsterdam.  At  the  time  of  his  arrival  there  were 
46  German  churches  in  an  unorganized  and  feeble  con- 
dition, and  30,000  German  Reformed  people.  Octo- 
ber, 1746,  he  invited  the  four  ordained  ministers,  Dor- 
stius,  Boehm,  Weiss,  and  Reiger,  to  meet  with  him  and 
organize  a  Coetus.  This  was  accomplished  September 
29,  1747,  and  thirty-one  ministers  and  elders  were  com- 
bined in  the  organization.  Mr.  Schlatter  made  a  visit 
to  Europe  in  175 1-2,  and  the  Synod  of  North  and  South 
Holland  was  greatly  aroused  by  his  appeals.  He  secured 
six  ministers  to  return  with  him  to  America,  and  col- 
lected large  sums  of  money,  and  books.  Twelve  thou- 1  i, 
sand  pounds  were  raised  as  a  fund  in  Holland,  "  the 
interest  to  be  devoted  to  the  support  of  ministers  and 
schoolmasters  in  Pennsylvania." 

David  Thomson,  pastor  of  the  English  Reformed 
Church  of  Amsterdam,  became  greatly  interested  in  this 
cause.  He  visited  Great  Britain,  and  appealed  to  the 
Christian  public  in  their  behalf,  and  a  fund  of  ^20,000  |/ 
was  raised  in  England  "  for  the  maintenance  of  free 
schools  among  the  Germans  in  America."  May  21,  1752, 
the  appeal  of  David  Thomson  was  brought  before  the 
Church  of  Scotland.  The  matter  was  referred  to  a  Com- 
mittee, who  introduced  Mr.  Thomson  to  the  Assembly, 
and  presented  letters   from  "the   Provincial  Synod  of 


3  [2  AMERICAN  PRESBYTERIANISM. 

Holland,  the  Presbytery  of  Amsterdam,  and  the  Con- 
sistory of  the  English  Church  there,  all  setting  forth 
and  enforcing  the  purpose  of  his  petition  and  commis- 
sioning him  to  agent  the  same."  The  report  of  the 
Committee  is  an  excellent  summary  of  the  state  of  the 
German  churches  in  Pennsylvania  at  this  time.* 

The  national  collection  of  the  Church  of  Scotland  in 
this  behalf  was  paid  into  the  hands  of  the  Society  "  to 
act  as  trustees  for  the  management  of  the  charity  for 
the  Protestants  in  Pennsylvania,"  on  application  of  their 
representative,  Dr.  Chandler,  of  London,  Secretary  of 
the  Society.  The  collection  in  Scotland  was  reported 
as  amounting  to  ^"1,140  9/1 1.  This  grand  combina- 
tion of  the  Presbyterian  strength  of  Europe  to  aid  the 
German  Reformed  churches  of  Pennsylvania,  so  happily 
inaugurated  by  Mr.  Schlatter  and  industriously  advo- 
cated by  David  Thomson,  resulting  in  the  organization 
of  the  London  Society,  soon  brought  Mr.  Schlatter  into 
trouble  in  America.  There  was  a  strong  opposition  to 
the  free  schools,  and  the  English  instruction  in  them ; 
race  prejudice  was  excited,  and  Mr.  Schlatter  was  driven 
from  his  superintendency  by  the  Coetus  in  1757. 

The  Dutch  Reformed  churches  went  through  a  severe 
internal  struggle  at  this  time.  The  Coetus  was  con- 
stituted in  1747,  but  it  was  in  subordination  to  the 
classis  of  Amsterdam,  and  was  so  restricted  in  its  powers 
as  to  become  inefficient  and  unsatisfactory.  Accord- 
ingly the  more  active  and  zealous  ministers  formed  a 
classis  in  1753,  consisting  of  eleven  ministers.  But  there 
were  twenty-nine  ministers  in  the  Dutch  Reformed 
Church  in  America ;  this  organization  divided  them 
eventually  into  three  parties. 

The  cause  of  the  rupture  was  the  organization  of 
Kings  College  in  New  York  City.     This  had  the  show 

*  See  Appendix  XXX. 


SEVERAL  TYPES  OF  AMERICAN  PRESBYTERIANISM.       3  [3 

of  an  undenominational  institution,  but  of  the  ten 
trustees  seven  were  Episcopalian  (the  weakest  religious 
body  in  the  colony),  two  Dutch  Reformed,  and  one 
Presbyterian.  William  Livingston,  the  Presbyterian  trus- 
tee, stoutly  resisted  it,  but  the  Dutch  senior  pastor  in 
New  York  was  induced  to  favor  it,  in  the  hopes  of  a 
divinity  professorship  for  the  Dutch  Church.  But  the 
great  majority  of  the  Dutch  Reformed  churches  agreed 
with  the  Presbyterians  in  their  opposition  to  the  scheme. 
The  organization  of  the  classis  was  with  a  view  to  the 
establishment  of  a  college  by  the  Dutch  Reformed 
churches.  The  action  of  Ritzema  and  his  friends 
brought  about  a  rupture  of  the  Church.  The  Coetus 
declared  its  independence  in  1755,  and  appointed  Mr. 
Frelinghuysen,  of  Albany,  to  go  to  Holland  and  collect 
funds  for  the  proposed  college.  He  was  encouraged  by 
the  success  of  Schlatter,  but  he  was  trammeled  by  a 
shattered  church  and  by  the  differences  between  the 
Coetus  and  the  classis  of  Amsterdam.  Ritzema  and 
his  friends  organized  themselves  into  a  Conferentie,  com- 
posed at  first  of  five  ministers.  They  had  increased  their 
number  to  eight  in  1758,  but  remained  greatly  in  the 
minority.  The  two  parties  were  sadly  at  war  just  at 
the  time  when  the  wounds  of  the  Presbyterians  were 
healing,  and  continued  in  strife  after  the  reunion  of 
Presbyterians  had  been  consummated. 

VIII. — THE   GROWTH    OF  THE    SYNODS    FROM     1742   TO 

1759- 

During  this  period  of  separation,  the  Synod  of  New 
York  grew  with  great  rapidity.  The  evangelization  of  Vir- 
ginia and  Carolina  greatly  enlarged  its  area  and  the  num- 
ber of  its  churches  and  communicants.  The  congrega- 
tions in  the  older  communities  in  New  York,  New  Jersey, 
Pennsylvania,  and  Maryland,  had  been  blessed  with  oft- 


314  AMERICAN  PRESBYTERIANISM. 

repeated  revivals.  Their  Methodist  fervor  and  generous 
Presbyterianism  attracted  the  sympathy  of  the  kindred 
Puritan  churches  in  New  York  colony  which  had  not  yet 
united  with  them. 

April  9,  1747,  the  Presbytery  of  Suffolk  was  organized 
on  Long  Island,  New  York,  by  Ebenezer  Prime,  of 
Huntington,  Samuel  Buel,  of  Easthampton,  Ebenezer 
White,  of  Bridgehampton,  Nathaniel  Mather,  of  Acque- 
boquc,  Ebenezer  Gould,  of  Catchogue,  and  Sylvanus 
White,  of  Southampton.*  These  installed  William 
Troop  at  Southold,  Sept.  21,  1748.  This  Presbytery 
applied  for  admission  to  the  Synod  of  New  York,  were 
received  in  1749,  and  the  ministers  of  the  Presbytery  of 
New  York,  on  Long  Island,  were  transferred  to  it.  In 
1752  the  church  at  Rye,  Westchester  county,  N.  Y., 
with  its  pastor,  John  Smith,  was  received  into  the  Pres- 
bytery of  New  York ;  and  thus  all  the  original  Puritan 
churches  of  New  York  and  New  Jersey  were  com- 
bined in  the  Synod  of  New  York,  a  body  which  at  this 
time  was  the  truest  expression  of  Puritanism  and  Meth- 
odism, f 

At  the  separation,  the  Synod  of  Philadelphia  num- 
bered 26  ministers,  including  those  who  were  absent,  and 
subsequently  adhered  to  the  side  of  the  Protesters.  They 
had  all  the  advantages  of  historic  succession,  and  the 
possession  of  the  funds  of  the  Church.  But  they  rejected 
the  principles  of  Methodism  and  its  revival  measures ; 
they  made  no  adequate  provision  for  training  a  native 
ministry  ;  they  reacted  into  a  barren  ecclesiasticism  and 
a  traditional  formalism  ;  they  set  themselves  in  opposition 
to  the  active  forces  of  the  age ;  and  they  accordingly 
found  it  as  difficult  to  secure  fresh  supplies  of  ministers 
as  to  enlarge  their  churches  by  converts.  They  lost  ten 
of  their  number  by  death  or  removal  during  the  separa- 

*  Webster,  in  /.  c,  p.  253.  t  See  p.  272. 


SEVERAL  TYPES  OF  AMERICAN  PRESBYTERIANISM.       3^5 

tion,  and  gained  only  fourteen  new  members.  "  Not  a 
single  one  of  these  was  a  graduate  of  any  American 
college." 

But  the  Synod  of  New  York,  which  gathered  into  it- 
self the  excluded  members  of  the  Presbyteries  of  New 
Brunswick  and  New  Londonderry,  and  the  mediating 
Presbytery  of  New  York,  amounting  in  all  to  20  minis- 
ters, grew  in  the  same  period  to  72  ministers.  It  lost  only 
eight  by  death  and  received  79  new  members,  the  ma- 
jority of  whom  were  graduates  of  Yale  College  and  its 
own  College  of  New  Jersey,  thus  not  only  greatly  out- 
stripping the  "  old  side,"  but  also  all  the  other  religious 
denominations  of  the  colonies.* 

Elihu  Spencer,  pastor  of  the  Presbyterian  church  at 
Jamaica,  Long  Island,  writes  to  Dr.  Stiles,  Nov.  3,  1759, 
immediately  after  the  Reunion,  giving  the  following  ac- 
count of  the  strength  of  the  Dissenting  interest  in  the 
Middle  colonies  :f 

No.  of 
Ministers. 

I.  Presbyterians— Hanover  Presbytery,  Virginia,     .    .  14 

Donegal            "    ^  Maryland,      .  11 

fliLouYd-Q-f.%6<(^         Lewistown        "           Pennsylvania,  6 

New  Castle       "                    "  11 

Philadelphia    "                    "  12 

New  Br'swick  "            New  Jersey,  1 1 

New  York        "  22 

Suffolk             "            New  York,  13 

100 

II.  Dutch  Reformed  in  New  York  and  New  Jersey,      .  20 

III.  Lutheran  in  New  York  and  Pennsylvania,    ....  6 

IV.  French  Protestants  in  New  York, 2 

V.  Independents  on  Long  Island,  New  York, 3 

VI.  Baptists  in  New  York,  New  Jersey,  and  Pennsylvania,     12 

~43 
VII.  Church  of  England  in  New  York,  New  Jersey  and 

Pennsylvania 16 

*  E.  H.  Gillett,  American  Presbyterian  Review,  1868,  p.  435. 
t  Mass.  Hist.  Society  Collections,  II.  Series,  Vol.  I.,  1814,  p.  156. 


316  AMERICAN  PRESBYTERIANISM. 

According  to  this  representation  the  strength  of  the 
Synod  of  New  York  and  Philadelphia  in  1759  was  greater 
than  that  of  all  other  Christian  churches  combined,  in  New 
York,  New  Jersey,  and  Pennsylvania.  Deducting  from 
the  100,  the  25  of  Maryland  and  Virginia,  it  leaves  75 
for  these  three  colonies.  The  second  denomination  in 
strength  was  the  Dutch  Reformed  with  20  ministers.  If 
to  these  we  add  the  two  French  Protestant  ministers,  we 
have  a  total  of  97  of  the  Reformed  type  of  doctrine  and 
Presbyterian  polity.  It  is  clear,  however,  that  Dr.  Spen- 
cer leaves  out  of  account  the  German  Reformed  Church, 
which  had  organized  a  Coetus  in  1747,  and  was  nearly  as 
strong  as  the  Dutch  Reformed  at  this  time,  having  not  less 
than  20  ministers.  Moreover,  the  Presbyterian  ministers 
belonging  to  the  Reformed  and  Associate  Presbyteries 
must  be  taken  into  the  account.  There  were  at  least  five 
of  these.  This  increases  the  ministers  of  the  Presbyterian 
and  Reformed  type  to  122.  Over  against  them,  accord- 
ing  to  Dr.  Spencer,  were  16  Episcopalians,  12  Baptists,  6 
Lutherans,  and  3  Independents.  Allowing  for  the  under- 
rating of  these  other  denominations  of  Christians,  it  is 
clear  that  the  colonies  of  New  York,  New  Jersey,  and 
Pennsylvania,  at  the  middle  of  the  eighteenth  century, 
/  were  overwhelmingly  Presbyterian. 


of 

as 


CHAPTER  VIII. 

THE    SYNOD    OF    NEW   YORK   AND    PHILADELPHIA: 
1758-1775. 

The  Presbyterians  of  the  Synods  of  New  York  and 
Philadelphia  remained  separate  until  1758,  when  they 
united  in  the  Synod  of  New  York  and  Philadelphia. 
During  the  entire  period  of  separation  continual  efforts 
were  put  forth  for  re-union.  The  barriers  to  be  removed 
were  differences:  (1)  as  to  the  principles  and  methods 
Methodism  ;  (2)  as  to  the  terms  of  subscription ;  (3) 
as  to  the  nature  of  ecclesiastical  discipline ;  and  (4)  the 
act  of  excision.  The  exciting  occasions  of  the  strife  had 
passed  away ;  the  more  aggressive  spirits  had  been  re- 
moved from  the  scene  ;  the  disorders  which  accompanied 
the  early  movements  of  Methodism  had  ceased  ;  the  zeal 
of  the  Tennents  and  their  associates  had  cooled,  and 
they  were  ready  to  confess  that  mistakes  had  been  made  : 
the  Log  College  had  passed  out  of  existence,  and  the 
College  of  New  Jersey  had  arisen  in  its  place, — an  insti- 
tution of  learning  which  satisfied  all  the  requirements  of 
both  sides  of  the  Presbyterian  Church ;  the  old  side  had 
failed  in  their  efforts  to  erect  a  college ;  their  opposition 
to  Methodism  had  resulted  in  a  stationary  church,  while 
the  new  side  had  increased  to  fourfold  their  numbers 
and  influence;  the  old  side  had  found  it  exceedingly 
difficult  to  secure  ministers,  either  from  the  old  world  or 
the  new,  who  would  submit  to  their  rigid  subscription 
and  stiff  discipline ;  accordingly  they  were  inclined  to 
yield  in  these  items,  which  placed  them  in  isolation  from 
the  Presbyterian  world,  and  threatened  their  Synod  with 

(317) 


318  AMERICAN  PRESBYTERIANISM. 

speedy  death.     The  difficulties  were  at  last  happily  ad- 
justed, and  the  two  Synods  combined  May  22,  1758,  in  1 
Philadelphia,  in  a  plan  of  union  which  was  really  a  re- 1 
affirmation  of  the  Adopting  Act  of  1729.* 

I. — THE    PLAN    OF   UNION. 

The  Plan  of  Union  adjusted  all  the  differences,  and 
brought  the  two  bodies  into  harmonious  agreement. 

(1)  The  differences  as  to  Methodism  were  adjusted  by 
the  following  agreement : 

"  This  united  Synod  agree  in  declaring,  that  as  all  mankind 
are  naturally  dead  in  trespasses  and  sins  an  entire  change  of 
heart  and  life  is  necessary  to  make  them  meet  for  the  service 
and  enjoyment  of  God  ;  that  such  a  change  can  be  only  effected 
by  the  powerful  operations  of  the  Divine  Spirit ;  that  when  sin- 
ners are  made  sensible  of  their  lost  condition  and  absolute  ina- 
bility to  recover  themselves,  are  enlightened  in  the  knowledge 
of  Christ  and  convinced  of  his  ability  and  willingness  to  save, 
and  upon  gospel  encouragements  do  choose  him  for  their  Sav- 
iour, and  renouncing  their  own  righteousness  in  point  of  merit, 
depend  upon  his  imputed  righteousness  for  their  justification 
before  God,  and  on  his  wisdom  and  strength  for  guidance  and 
support ;  when  upon  these  apprehensions  and  exercises  their 
souls  are  comforted,  notwithstanding  all  their  past  guilt,  and  re- 
joice in  God  through  Jesus  Christ ;  when  they  hate  and  bewail 
their  sins  of  heart  and  life,  delight  in  the  laws  of  God  without 
exception,  reverently  and  diligently  attend  his  ordinances,  be- 
come humble  and  selfdenied,  and  make  it  the  business  of  their 
lives  to  please  and  glorify  God  and  to  do  good  to  their  fellow 
men ;  this  is  to  be  acknowledged  as  a  gracious  work  of  God, 
even  though  it  should  be  attended  with  unusual  bodily  commo- 
tions or  some  more  exceptionable  circumstances,  by  means  of 
infirmity,  temptations,  or  remaining  corruptions;  and  wherever 
religious  appearances  are  attended  with  the  good  effects  above 
mentioned,  we  desire  to  rejoice  in  and  thank  God  for  them.  But  on 
the  other  hand,  when  persons  seeming  to  be  under  a  religious  con- 
cern imagine  that  they  have  visions  of  the  human  nature  of  Jesus 


*  See  Appendix  XXXI.  for  the  Plan  of  Union. 


THE  SYNOD  OF  NEW  YORK  AND  PHILADELPHIA.   3^9 

Christ,  or  hear  voices  or  see  external  lights  or  have  fainting  and 
convulsion  like  fits,  and  on  the  account  of  these  judge  them- 
selves to  be  truly  converted,  though  they  have  not  the  Scrip- 
tural characters  of  a  work  of  God  above  described,  we  believe 
such  persons  are  under  a  dangerous  delusion.  And  we  testify 
our  utter  disapprobation  of  such  a  delusion,  wherever  it  attends 
any  religious  appearances,  in  any  church  or  time."  {Records, 
p.  287.) 

(2)  The  arbitrary  Act  of  Excision  of  1741  was  removed 
by  the  declaration  of  the  Synod  of  Philadelphia  that 

"  They  never  judicially  adopted  the  said  protestation,  nor  do 
account  it  a  Synodical  act,  but  that  it  is  to  be  considered  as  the 
act  of  those  only  who  subscribed  it." 

(3)  The  different  views  as  to  discipline  were  harmo- 
nized by  the  agreement 

"  That  when  any  matter  is  determined  by  a  major  vote,  every 
member  shall  either  actively  concur  with,  or  passively  submit  to, 
such  determination  ;  or  if  his  conscience  permit  him  to  do  nei- 
ther, he  shall,  after  sufficient  liberty  modestly  to  reason  and  re- 
monstrate, peaceably  withdraw  from  our  communion  without 
attempting  to  make  any  schism.  Provided  always,  that  this 
shall  be  understood  to  extend  only  to  such  determinations  as 
the  body  shall  judge  indispensable  in  doctrine  and  Presbyterian 
government." 

We  see  in  the  phrase  "  indispensable  in  doctrine  and 
\  Presbyterian  government"  only  a  synonym  of  the  " essen- 
;  tial  and  necessary  articles"  and  "  agreeable  in  substance  to 
I  the  Word  of  God"  of  the  Adopting  Act  of  1729. 

(4)  The  difference  as  to  subscription  was  harmonized 
in  the  declaration, — 

"  Both  Synods  having  always  approved  and  received  the  West- 
minster Confession  of  Faith  and  Larger  and  Shorter  Catechisms 
as  an  orthodox  and  excellent  system  of  Christian  doctrine, 
founded  on  the  Word  of  God,  we  do  still  receive  the  same  as  the 
confession  of  our  faith,  and  also  adhere  to  the  plan  of  worship, 


320  AMERICAN  PRESBYTERIANISM. 

government,  and  discipline  contained  in  the  Westminster  Direc- 
tory, strictly  enjoining  it  on  all  our  members  and  probationers 
for  the  ministry,  that  they  preach  and  teach  according  to  the 
form  of  sound  words  in  said  Confession  and  Catechisms,  and 
avoid  and  oppose  all  errors  contrary  thereto. " 

The  emphasized  phrase  "orthodox  and  excellent  system 
of  Christian  doctrine  "  is  only  the  language  of  the  Adopt- 
ing Act  of  1 729  "  as  being  in  all  the  essential  and  necessary 
articles  good  forms  of  sound  words,  and  systems  of  Chris- 
tian doctrine!'  in  slightly  different  language.  The  sys- 
tem of  Christian  doctrine  contained  in  the  Westminster 
Standards  was  adopted,  and  this  embraced  only  that 
which  was  "  indispensable  in  doctrine  or  Presbyterian 
government,"  that  which  was  "essential  and  necessary" 
to  the  Westminster  system. 

The  Synod  of  New  York  and  Philadelphia  fell  back 
upon  the  Adopting  Act  of  1729,  and  declined  to  follow 
the  strict  views  of  subscription  of  the  Synod  of  Philadel- 
phia as  expressed  in  the  Declaratory  Act  of  1736. 

The  position  of  the  Synod  of  New  York  was  well  ex- 
pressed in  their  ultimatum  in  1753  : 

"  That  difference  in  judgment  should  not  oblige  a  dissenting 
member  to  withdraw  from  our  communion,  unless  the  matter 
were  judged  by  the  body  to  be  essential  in  doctrine  and  disci- 
pline. And  this,  we  must  own  is  an  important  article  with  us, 
which  we  cannot  any  way  dispense  with ;  and  it  appears  to  us  to 
be  strictly  Christian  and  Scriptural,  as  well  as  Presbyterian,  oth- 
erwise we  must  make  everything  that  appears  plain  duty  to  us  a 
term  of  communion,  which  we  apprehend  the  Scripture  prohib- 
its. And  it  appears  plain  to  us  that  there  may  be  many  opinions 
relating  to  the  great  truths  of  religion  that  are  not  great  them- 
selves, nor  of  sufficient  importance  to  be  made  terms  of  com- 
munion. Nor  can  these  sentiments  'open  a  door  to  an  unjusti- 
fiable latitude  in  principles  and  practices,'  any  more  than  the 
apostolic  prohibition  of  receiving  those  that  are  weak  to  doubtful 
disputations.  What  is  plain  sin  and  plain  duty  in  one's  account, 
is  not  so  in  another's  ;  and  the  Synod  has  still  in  their  power  to 


THE  SYNOD  OF  NEW  YORK  AND  PHILADELPHIA.    321 

judge  what  is  essential  and  what  is  not.  In  order  to  prevent  an 
unjustifiable  latitude,  we  must  not  make  terms  of  communion 
which  Christ  has  not  made,  and  we  are  convinced  that  He  hath 
not  made  every  truth  and  every  duty  a  term."    {Records,  p.  254.) 

The  Synod  of  New  York  insisted  upon  these  judicious 
views,  until  at  last  they  were  incorporated  in  the  decla- 
ration of  reunion,  in  the  terms, "  orthodox  and  excellent 
system  of  Christian  doctrine,"  and  "  only  such  determi- 
nations as  the  body  shall  judge  indispensable  in  doctrine 
or  Presbyterial  government." 

There  was  a  heresy  trial  in  the  Synod  of  New  York 
which  was  not  completed  until  the  reunion.  Samuel 
Harker  was  finally  in  1763  declared  disqualified  to  exer- 
cise the  ministerial  office : 

"  As  he  has  departed  from  the  truth,  and  opposed  this  Church 
in  some  important  articles,  and  misrepresented  the  Church  of 
Scotland,  his  doctrine  and  practice  have  a  schismatical  tend- 
ency."    {Records,  p.  330.) 

Mr.  Harker  made  a  written  Appeal  to  the  Christian 
World  against  the  Synod.  John  Blair,  who  had  been 
familiar  with  the  case  from  the  beginning  in  the  New  Side 
Presbytery  of  New  Brunswick,  published  a  reply,  giving 
a  "  New  Side  "  view  of  the  Adopting  Act  of  1729,  which 
was  regarded  as  still  in  force : 

"  He  (Mr.  Harker)  would  have  it  believed  to  be  a  violation  of 
an  Act  of  Synod,  A.D.  1729,  which  he  calls  one  of  the  great  Arti- 
cles of  their  Union,  and  which  he  thought  sufficiently  secured  the 
right  of  private  judgment,  wherein  it  is  provided  that  a  minister 
or  candidate  shall  be  admitted  notwithstanding  scruples  respecting 
article  or  articles  the  Synod  or  Presbytery  shall  judge  not  essential 
or  necessary  in  doctrine,  worship,  and  government.  But  in 
order  to  improve  this  to  his  purpose,  he  takes  the  words  essential 
or  necessary  in  a  sense  in  which  it  is  plain  from  the  Act  itself  the 
Synod  never  intended  they  should  be  taken.  He  would  have 
them  to  signify  what  is  essential  to  'Communion  with  Jesus 
Christ,'  or  the  Being  of  Grace  in  the  heart,  and  accordingly  sup- 
21 


322  AMERICAN  PRESBYTER! ANISM. 

poses  that  no  error  can  be  essential  which  is  not  of  such  malig- 
nity as  to  exclude  the  advocate  or  maintainer  of  it  from  com- 
munion with  Jesus  Christ.  But  the  Synod  say  essential  in  Doc- 
trine, Worship,  and  Government— i.  e.,  essential  to  the  system  of 
doctrine  contained  in  our  Westminster  Confession  of  Faith  con- 
sidered as  a  system,  and  to  the  mode  of  worship  and  plan  of 
government  contained  in  our  Directory."  {The  Synod  of  New 
York  and  Philadelphia  Vindicated.  Philadelphia,  1765,  pp. 
10,  11.) 

There  can  be  no  doubt  that  John  Blair  correctly  in- 
terprets the  Adopting  Act  of  1729,  and  also  the  views  of 
the  Reunion  Synod  of  1763  : 

"That,  therefore,  is  an  essential  error  in  the  Synod's  sense, 
which  is  of  such  malignity  as  to  subvert  or  greatly  injure  the 
system  of  doctrine  and  mode  of  worship  and  government  con- 
tained in  the  Westminster  Confession  of  Faith  and  Directory." 

II. — MISSIONARY   ENTERPRISES. 

The  Reunion  was  signalized  by  the  establishment  of 
a  "  Fund  for  the  Relief  of  poor  Presbyterian  ministers 
and  ministers'  widows  and  children."  The  immediate 
occasion  of  this  movement  was  the  long  and  bloody 
French  and  Indian  war,  which  caused  great  distress 
among  the  ministers  laboring  on  the  frontiers  of  Penn- 
sylvania, Maryland,  Virginia,  and  North  Carolina.  In 
1759  a  charter  was  brought  into  the  Synod  and  thank- 
fully accepted.  Messrs.  Robert  Cross,  Gilbert  Tennent, 
Francis  Alison,  Samuel  Finley,  Charles  Beatty,  John 
Blair,  and  Richard  Treat  were  appointed  a  committee  to 
prepare  a  plan  for  the  regulation  and  management  of 
the  Fund,  and  "to  move  the  corporation  to  appoint 
proper  persons  to  take  subscriptions  that  the  matter 
may  not  be  delayed  a  whole  year  longer."  *  Charles 
Beatty  was  sent  to  Great  Britain  as  an  agent  of  the  cor- 

*  Records,  p.  296. 


THE  SYNOD  OF  NEW  YORK  AND  PHILADELPHIA.    323 

poration,  to  solicit  funds  in  its  behalf.  He  appeared 
before  the  General  Assembly  of  the  Church  of  Scotland, 
and,  at  his  desire,  a  national  collection  was  ordered,  May 
26,  1760,  which  soon  amounted  to  £1,284.4/11.  He 
also  applied  to  the  Associate  (Burger)  Synod  for  aid, 
and  a  collection  was  made  in  the  bounds  of  that  Synod 
amounting  to  £138.* 

The  Presbyterians  of  England  and  Ireland  also  con- 
tributed liberally  to  the  cause. 

In  1772,  the  attention  of  the  Synod  was  called  to  the 
importance  of  distributing  religious  books.  It  is  aston- 
ishing that  American  Presbyterians  should  have  been  so 
backward  in  this  department  of  missions.  The  devout 
and  energetic  Dr.  Bray,  in  1698,  had  organized  the  So- 
ciety for  the  Promotion  of  Christian  Knowledge,  to  fur- 
nish Bibles,  prayer-books,  and  religious  treatises  to  the 
destitute,  and  to  erect  parochial  libraries  in  struggling 
churches.f  This  gave  the  Episcopal  Church  in  America 
a  great  advantage,  especially  in  Virginia,  Maryland,  and 
South  Carolina.  Moreover,  the  Presbyterians  of  Scotland, 
in  1 709,  had  organized  the  Society  in  Scotland  for  Propa- 
gating Christian  Knowledge.}  This  Society  was  always 
ready  to  help  the  American  Presbyterian  Church,  and 
would  have  rendered  important  assistance  to  the  Synod  if 
they  had  undertaken  the  distribution  of  a  religious  litera- 
ture at  an  earlier  date.  But  the  American  Presbyterians 
were  absorbed  in  efforts  to  preach  the  gospel,  and  seem 
to  have  overlooked  the  important  work  of  evangeliza- 
tion and  religious  culture  which  may  be  accomplished  by 
the  printed  page.  However,  in  1773,  committees  were 
appointed  in  New  York  and  Philadelphia,  and  each  com- 


*  See  Appendix  XXXII.  for  the  Acts  of  these  two  Scottish  Churches  and  the  let- 
ters of  acknowledgment  from  the  Corporation. 
t  See  p.  136.  X  See  p.  297. 


32±  AMERICAN  PRESBYTERIANISM. 

mittee  was  allowed  to  draw  upon  the  Synod's  funds  to 
the  extent  of  £20  for  this  purpose. 

The  books  specified  for  distribution  were  :  Bibles,  the 
Westminster  Confession  and  Catechisms,  Vincent's  Cate- 
chism, Doddridge's  Rise  and  Progress  of  Religion,  All- 
eine's  Alarm  to  the  U?iconverted}  Watts'  Divine  Songs  for 
Children,  and  A  Compassio?iate  Address  to  the  Christian 
World* 

The  Synod  continued  to  prosecute  missions  to  the 
American  Indians  with  the  help  of  the  Society  in  Scot- 
land for  the  Propagation  of  Christian  Knowledge.  John 
Brainerd  re-entered  their  service  in  1759,  an<^  to°k  charge 
of  the  mission  at  the  Indian  Reservation  in  Southern 
New  Jersey.f 

The  converted  Indians  were  enlisted  in  the  colonial 
army  ;  considerable  numbers  were  slain,  others  were  cap- 
tured and  never  returned  to  their  homes  ;  many  of  those 
who  tarried  at  home  died  of  consumption  and  fevers, 
so  that  the  settlement  did  not  increase.  The  gospel 
was  powerful  in  their  conversion  and  consecration  ;  but 
it  was  impossible  to  erect  self-supporting  churches  among 
them.:): 

In  November,  1761,  Eleazar  Wheelock,  of  Lebanon, 
Conn.,  and  David  Bostwick,  of  New  York,  applied  to 
the  Society  in  Scotland  for  aid  in  mission  work  among 
the  Oneida  Indians,  and  recommended  Mr.  Samson 
Occom  as  a  suitable  missionary-.  The  Society  under- 
took to  aid   in  the  work  to  the  amount  of  ^20.§     In 

*  Records,  pp.  428,  429,  441 ;  E.  H.  Gillett,  in  /.  e.t  pp.  166-167. 

t  This  land  was  purchased  and  secured  for  the  Indians  by  the  government  of 
New  Jersey,  in  accordance  with  a  treaty  by  which  they  relinquished  their  claims 
to  all  other  lands  in  the  province.     See  p.  303. 

X  See  Letter  of  John  Brainerd  in  Sprague's  Annals,  III.,  pp.  151  sea. 

§  Mr.  Occom  was  an  Indian  of  the  Mohegan  tribe  ;  he  was  converted  in  1741 
in  the  Great  Awakening  when  eighteen  years  of  age  ;  he  became  the  first  pupil 
of  Mr.  Wheelock's  Indian  school  at  Lebanon,   Conn.;   was  ordained  by  the 


THE  SYNOD  OF  NEW  YORK  AND  PHILADELPHIA.   325 

1763  Mr.  Wheelock  and  his  friends  proposed  to  the 
Society  to  put  his  Indian  school  in  charge  of  a  corpora- 
tion of  thirteen  persons,  who  should  be  appointed  com- 
missioners of  the  Society  in  Scotland.  This  proposition 
was  accepted;  and  in  1766  Mr.  Occom  and  Mr.  Na- 
thaniel Whitaker  went  to  Great  Britain,  as  agents  of 
the  school,  to  solicit  funds  for  its  enlargement  and  sup- 
port. Mr.  Occom  was  the  first  Indian  preacher  who 
had  appeared  in  Great  Britain ;  and  he  excited  great 
interest  in  the  cause,  so  that  £  10,000  were  raised  for 
this  object.* 

Mr.  Occom,  after  his  return,  continued  to  labor  among 
the  Indians,  especially  on  the  Brotherton  tract,  in  Oneida 
county,  N.Y.,  until  his  death  in  1792.^ 

In  1766  Messrs.  Charles  Beatty  and  George  Duffield 
were,  at  the  request  of  the  Corporation  of  the  Widows' 
Fund,  sent  as  missionaries  to  the  frontier  of  the  prov- 
ince. They  were  accompanied  by  Joseph  Peepy,  a 
Christian  Indian,  as  an  interpreter.  They  reported  to 
the  Synod  that : 

"  They  visited  the  Indians  at  the  chief  town  of  the  Delaware 
nation,  on  the  Muskingum,  about  130  miles  beyond  Fort  Pitt, 
and  were  received  much  more  cheerfully  than  they  could  have 
expected.  That  a  considerable  number  of  them  waited  on  the 
preaching  of  the  gospel  with  peculiar  attention,  many  of  them 
appearing  solemnly  concerned  about  the  great  matters  of  re- 


Presbytery  of  Suffolk,  August  30,  1759,  after  some  considerable  success  in 
preaching  as  a  licentiate  among  the  Indians  of  Long  Island.  (See  Sprague, 
Annals,  III.,  pp.  191  seg.) 

*  See  Sprague,  Annals,  III.,  p.  193.  We  should  judge  that  at  least  ^2,000 
were  raised  in  Scotland,  for  on  June  2,  1768,  the  Committee  of  the  Society  in  Scot- 
land reported  to  the  Society  "that  the  contributions  already  received  for  the 
support  of  the  Rev.  Mr.  Wheelock's  Indian  Academy  amount  to  ^2,000  sterling, 
which  sum  they  had  lent  out  upon  the  personal  securitys,  the  interest  whereof  at 
the  rate  of  5  per  cent,  is  to  be  annually  applied  for  the  support  of  said  Academy 
in  such  a  manner  as  the  Society  shall  judge  most  proper."     (See  MS.  Minutes) 

t  Sprague,  Annals,  in  /.  c,  III.,  p.  194. 


320  AMERICAN  PRESBYTERIANISM. 

ligion,  that  they  expressed  an  earnest  desire  of  having  further 
opportunities  of  hearing  those  things  ;  thatihey  informed  them, 
that  several  other  tribes  of  Indians  around  them  were  ready  to 
join  with  them  in  receiving  the  gospel,  and  earnestly  desiring  an 
opportunity.  Upon  the  whole,  that  there  does  appear  a  very 
agreeable  prospect  of  a  door  opening  for  the  gospel  being  spread 
among  these  poor  benighted  savage  tribes."  * 

In  consequence  of  this  favorable  report,  the  Synod  in 
1767  appointed  John  Brainerd  and  Robert  Cooper  "to 
pay  a  visit  to  our  frontier  settlements  and  the  Indians 
on  Muskingum  and  other  places,  and  tarry  with  them  at 
least  3  months  this  summer,  provided  the  report  brought 
back  by  the  Indian  interpreter,  Joseph,  from  them,  and 
delivered  to  the  Rev.  Dr.  Alison  and  Messrs.  Treat, 
Beatty  and  Ewing  proves  encouraging."  In  1768  Brain- 
erd and  Cooper  reported  that  "  they  did  not  execute 
their  mission  "  by  "  reason  of  the  discouraging  accounts 
brought  in  by  the  interpreter  Joseph."  The  Synod 
then  appointed  a  large  Committee  "  to  draw  up  and 
concert  a  general  plan  to  propagate  the  gospel  among 
these  benighted  people."  The  Committee  reported  that 
it  was  inexpedient  as  yet  to  enter  on  that  important 
work. 

Mr.  Charles  Beatty,  while  in  Scotland  in  1768,  recom- 
mended the  Society  for  Propagating  Christian  Knowl- 
edge to  appoint  Commissioners  in  New  Jersey  and 
Pennsylvania  to  conduct  missions  to  the  Indians.  Ac- 
cordingly the  Trustees  of  the  College  of  New  Jersey  were 
appointed,  with  two  additional  ministers,  in  1769.  These 
engaged  Mr.  Kirkland,  who  labored  among  the  Indians 
with  considerable  success. 

In  1774  a  representation  from  Dr.  Ezra  Stiles  and 
Samuel  Hopkins  was  laid  before  the  Synod,  proposing 


*  Records,    p.    375.      See   also  Mr.    Beatty's    Journal,   published   by   Arch. 
Alexander  in  his  Log  College,  pp.  271  seq. 


THE  SYNOD  OF  NEW  YORK  AND  PHILADELPHIA.   327 

the  sending  of  two  natives  of  Africa,  who  had  been 
converted  to  Christianity,  "on  a  mission  to  propagate 
Christianity  in  their  native  country  ";  and  requesting  that 
the  Synod  would  approve  of  the  plan  and  give  it  their 
assistance.     The  Synod  resolved  : 

"  The  Synod  is  very  happy  to  have  an  opportunity  to  express 
their  readiness  to  concur  with  and  assist  in  a  mission  to  the 
African  tribes,  and  especially  where  so  many  circumstances  con- 
cur as  in  the  present  case,  to  intimate  that  it  is  the  will  of  God, 
and  to  encourage  us  to  hope  for  success.  We  assure  the  gentle- 
men aforesaid,  we  are  ready  to  do  all  that  is  proper  for  us  in  our 
station  for  their  encouragement  and  assistance."  {Records,  p. 
45- 

In  the  same  year  Dr.  Stiles  and  Mr.  Hopkins  wrote 
to  the  Society  in  Scotland,  giving  an  account  of  these 
two  negroes,  representing  that  they  were  in  the  College 
of  New  Jersey  preparing  for  a  mission  to  Africa,  stating 
that  it  was  proposed  to  send  them  to  the  coast  of 
Guinea  when  properly  instructed,  and  intimating  that 
there  was  a  favorable  opening  in  that  place. 

This  promising  mission  to  Africa,  in  which  New  Eng- 
land Congregationalists  and  American  and  Scotch  Pres- 
byterians were  to  co-operate,  was  unhappily  prevented 
by  the  outbreak  of  the  war  of  the  American  Revolution. 
The  effort  was  earnest  and  well  considered,  and  it  shows 
the  readiness  of  the  American  Presbyterian  Church  to 
engage  in  foreign  mission  work. 

The  missionary  enterprises  of  the  American  Presby- 
terian Church  were  expanding  far  beyond  the  ability  of 
the  churches  to  conduct  them.  Home  Missions,  Foreign 
Missions,  Education,  Ministerial  Relief,  and  Distribution 
of  Religious  Books  were  all  in  operation.  The  founda- 
tions were  laid  for  those  great  Boards  which  are  now  the 
glory  and  pride  of  American  Presbyterianism. 


328  AMERICAN  PRESBTTERIANISM. 

III.— GROWTH   IN  THE   SOUTHERN   COLONIES. 

The  Reunion  was  soon  followed  by  the  erection  of 
the  Presbytery  of  Hanover,  composed  of  Messrs.  Alex. 
Craighead,  Samuel  Black,  John  Craig,  Alexander  Miller, 
Samuel  Davies,  John  Todd,  Robert  Henry,  John  Wright, 
John  Brown,  and  John  Martin,  in  Virginia  and  south- 
ward, embracing  ministers  from  both  sides  of  the 
Church.*  This  frontier  Presbytery  became  a  centre  of 
evangelistic  work  which  extended  into  South  Carolina, 
Georgia,  and  Tennessee.  It  gave  birth  to  the  Presby- 
tery of  Orange  in  1770,  composed  of  Hugh  McCadden, 
Henry  Patillo,  James  Criswell,  Joseph  Alexander,  Heze- 
kiah  J.  Balch,  and  Hezekiah  Balch  of  North  Carolina. 

The  extension  of  the  work  of  the  Synod  into  South 
Carolina  and  Georgia  brought  its  ministers  into  contact 
with  the  ministers  of  the  Presbytery  in  South  Carolina. 
This  Presbytery  in  1770  signified  their  desire  to  unite 
with  the  Synod,  and  requested  to  be  informed  of  the 
terms  of  Union.  The  Synod  replied  that  the  only  con- 
ditions were 

"  that  all  your  ministers  acknowledge  and  adopt  as  the  standard 
of  doctrine,  the  Westminster  Confession  of  Faith  and  Cate- 
chisms, and  the  Directory  as  the  plan  of  your  worship  and  disci- 
pline. The  Church  of  Scotland  is  considered  by  this  Synod  as 
their  pattern  in  general ;  but  we  have  not  as  yet  expressly 
adopted,  by  resolution  of  Synod,  or  bound  ourselves  to  any 
other  of  the  standing  laws  or  forms  of  the  Church  of  Scotland, 
than  those  above  mentioned,  intending  to  lay  down  such  rules 
for  ourselves  upon  Presbyterian  principles  in  general,  as  circum- 
stances should  from  time  to  time  show  to  be  expedient."  {Rec- 
ords, p.  409.) 

We  have  already  traced  the  history  of  Presbyterianism 
in  South  Carolina  until  the  rupture  in  I73i.f     In  Charles- 

*  Records,  p.  289  ;  Foote,  Sketches  of  Virginia,  II.  Series,  pp.  72  seq. 

*  See  pp.  127  seq. 


THE  SYNOD  OF  NEW  YORK  AND  PHILADELPHIA.         329 

ton  there  were  two  Presbyterian  churches,  the  English, 
whose  minister  was  Josiah  Smith,  and  the  Scots,  organ- 
ized as  a  secession  church  in  173 1.  John  Osgood  became 
the  successor  of  Hugh  Fisher  at  Dorchester  in  1734-5, 
but  the  church  removed  with  its  pastor  to  Midway, 
Georgia,  in  1754.* 

October  15,  1735,  John  McLeod,  of  the  Isle  of  Skye, 
was  ordained  by  the  Presbytery  of  Edinburgh,  and  sent 
over  with  the  Highland  colony  to  Darien,  Georgia,  under 
the  auspices  of  the  Society  in  Scotland  for  the  Propaga- 
tion of  Christian  Knowledge.  Gov.  Oglethorp  contrib- 
uted £50  for  the  purpose.  The  colony  became  involved 
in  the  disastrous  expedition  against  St.  Augustine,  and 
was  virtually  destroyed.  McLeod  in  1742  removed  to 
Edisto  Island,  South  Carolina,  and  settled  there  as  pas- 
tor. He  writes  to  the  Society  in  Scotland,  April,  1742  : 
"  that  the  Presbytery  there  consists  of  6  ministers  and 
they  are  sending  calls  to  two  more  whom  the  people  are 
to  maintain  and  are  to  apply  to  this  Society  for  two 
missionaries  in  respect  the  salary  in  Georgia  is  now 
vacant."  f 

In  November,  1763,  Alexander  Hewatt  arrived  in 
Charleston  from  Scotland,  and  became  pastor  of  the 
Scots  church,  where  he  remained  until  the  outbreak  of 
the  war  of  the  Revolution,  when  he  returned  to  Scot- 
land.:): In  1 760  William  Richardson  was  dismissed  from 
the  Presbytery  of  New  York  to  unite  with  the  Presby- 
tery of  South  Carolina.  He  was  followed  in  1768  by 
James  Latta  from  the  Presbytery  of  Philadelphia,  and 
in  1770  by  John  Maltby  from  the  Presbytery  of  New 
York.§     It  was  probably  through  the  influence  of  these 


*  E.  H.  Gillett,  in  /.  c,  pp.  242  seq.  f  MS.  Minutes,  S.  P.  C.  K. 

\  Sprague,  Annals,  III.,  pp.  252  seq. 

%  Records,  pp.  307,  378  ;  E.  H.  Gillett,  in  /.  c,  I.,  p.  249. 


330  AMERICAN  PRESBYTERIANISM. 

ministers  that  efforts  for  union  were  made  ;  but  for  some 
unknown  reason  they  were  not  prosecuted  by  the  Presby- 
tery of  South  Carolina ;  so  that  the  Presbyterians  in  this 
colony  remained  separate  during  the  entire  colonial 
period. 

IV. — GROWTH   IN   THE    MIDDLE   COLONIES. 

While  the  Synod  of  New  York  and  Philadelphia  was 
extending  southward,  it  was  also  spreading  westward 
and  northward,  and  increasing  its  strength  in  the  older 
settlements.  In  1763  the  Presbytery  of  J)utchess  was 
received  into  the  Synod,  and  it  was  enlarged  by  attach- 
ing to  it  John  Smith  and  Chauncy  Graham  from  the 
Presbytery  of  New  York,  and  Samuel  Sacket  and  Eli- 
phalet  Ball  of  the  Presbytery  of  Suffolk,  and  it  was 
given  the  name  of  Dutchess  County  Presbytery.*  The 
reception  of  these  churches  and  ministers  into  the  Synod 
did  not  disturb  the  friendly  relations  with  the  conso- 
ciated  churches  of  Connecticut.  But  an  effort  was  made 
for  closer  co-operation  and  union  between  the  two  bodies. 

In  1766  an  overture  was  brought  into  the  Synod  to 
obtain  more  correspondence  between  this  Synod  and  the 
consociated  churches  in  Connecticut,  and  Commissioners 
were  appointed  to  meet  Commissioners  from  the  Con- 
necticut churches. f  The  Convention  was  held  at  Eliza- 
bethtown,  November  5,  1766,  and  "a  plan  of  union" 
framed,  which  was  submitted  to  the  Synod  in  1767, 
"seriously  considered  and  amended,"  and  Commissioners 
again  appointed.  The  second  Convention  was  held  at 
New    Haven,    September   10,   1767.     The    amendments 


*  This  Presbyter}'  was  organized  by  Elisha  Kent,  Solomon  Mead,  and  Joseph 
Peck,  October  27,  1762.  They  were  pastors  of  churches  organized  among  set- 
tlers who  had  removed  chiefly  from  Connecticut.  {Early  Presbyterianism  to 
the  East  of  the  Hudson,  in  American  Presbyterian  Review,  1868,  p.  618.) 

+  Records,  p.  364. 


THE  SYNOD  OF  NEW  YORK  AND  PHILADELPHIA.    331 

proposed  by  the  Synod  were  accepted  and  the  plan  as 
amended  adopted  *  The  Conventions  were  held  annu- 
ally alternately  in  the  bounds  of  Connecticut  and  in  the 
bounds  of  the  Synod,  and  were  productive  of  great 
good.  Neither  body  encroached  upon  the  other's  terri- 
tory, and  the  co-operation  and  harmony  were  complete 
until  the  close  of  the  colonial  period. 

The  Synod  had  difficulty  in  securing  a  sufficient  num- 
ber of  ministers  to  supply  the  increasing  churches,  and 
yet  it  continued  to  raise  the  standard  of  ministerial  edu- 
cation so  far  as  was  practicable. 

In  1760  an  overture  was  brought  into  Synod, 
"  That  as  a  Professor  of  Divinity,  to  instruct  youths  for  the 
sacred  ministry,  is  much  wanted,  and  highly  necessary,  the  Synod 
would  try  to  fall  upon  some  measures  to  obtain  one.  And  the 
Synod  sensible  of  the  need  and  importance  of  this,  earnestly 
recommend  the  consideration  of  it  to  every  Presbytery,  that  they 
may  consult  together  how  this  may  be  accomplished,  and  en- 
deavour to  make  the  people  under  their  care  sensible  of  the  im- 
portance of  it :  also,  that  they  may  be  prepared  and  disposed  to 
contribute  to  so  good  a  design."     {Records,  p.  303.) 

This  action  of  the  Synod  seems  to  have  had  no  imme- 
diate effect;  but  in  1768  a  supplication  was  brought  in 
from  the  Trustees  of  the  College  of  N.  J.,  praying  assist- 
ance in  supporting  a  Professor  of  Divinity  "  from  the 
last  year's  collection."  The  Synod  declined  the  applica- 
tion ;  but  ordered  a 

"general  collection  to  be  made  for  this  purpose,  in  all  our  congre- 
gations :  and  that  the  money  raised  by  this  separate  collection  be 
applied  particularly  by  this  Synod  yearly,  for  this  purpose  till  ex- 
pended ;  and  in  the  meantime  in  order  to  assist  in  supporting  a 
Professor  of  Divinity  in  said  college,  the  Synod  do  agree  to  give 
the  present  Professor  the  sum  of  fifty  pounds  out  of  the  money 
now  in  the  hands  of  our  treasurer,  to  be  refunded  next  year." 
{Records,  p.  386.) 

*  See  Records,  p.  374. 


332  AMERICAN  PRESBYTERIANISM. 

Aug.  17,  1768,  Dr.  John  Witherspoon  was  inaugu- 
rated president  of  the  College  of  New  Jersey.  He  was 
a  man  of  power  and  influence  in  Scotland,  and  brought 
with  him  to  the  new  world  a  considerable  reputation. 
He  was  a  great  gain  to  the  American  Presbyterian 
Church,  and  exerted  an  important  influence  upon  its 
destinies.  He  was  appointed  Professor  of  Divinity,*  as 
well  as  president  of  the  college,  and  also  introduced  the 
study  of  the  Hebrew  language.  In  1772  a  special  pro- 
fessor of  Hebrew  was  appointed,  but  he  seems  not  to 
have  entered  upon  his  duties,  and  the  department  re- 
mained in  charge  of  the  President.f 

Dr.  John  Rodgers  represents  that 

"  Almost  the  first  benefit  which  it  (the  college)  received,  be- 
sides eclat  and  the  accessions  of  students  procured  to  it  by  the 
fame  of  his  literary  character  was  the  augmentation  of  its  funds. 
The  college  has  never  enjoyed  any  resources  from  the  State.  It 
was  founded,  and  has  been  supported  wholly  by  private  liberality 
and  zeal.  And  its  finances,  from  a  variety  of  causes  were  in  a 
low  and  declining  condition,  at  the  period  when  Dr.  Wither- 
spoon arrived  in  America.  But  his  reputation  excited  an  un- 
common liberality  in  the  public  ;  and  his  personal  exertions,  ex- 
tended from  Massachusetts  to  Virginia,  soon  raised  its  funds  to  a 

flourishing  state But  the  principal  advantages  it  derived, 

were  from  his  literature ;  his  superintendency ;  his  example  as  a 
happy  model  of  good  writing;  and  from  the  tone  and  taste 
which  he  gave  to  the  literary  pursuits  of  the  college."  {Funeral 
Discourse  in  Works  of  John  Witherspoon,  2d  edition,  Philadel- 
phia, 1802,  L,  pp.  29-30.) 

Witherspoon  also  wrote  an  Address  to  the  inhabitants 
of  Jamaica  and  other  West  India  Islands  in  behalf  of  the 


*  His  Lectures  on  Divinity  were  published  in  his  collected  Works,  Vol.  IV., 
pp.  9-123. 

t  See  Sprague,  Annals,  III.,  pp.  292  sea.  In  1769  the  Synod  "agreed  to  give  the 
Trustees  of  the  College  of  New  Jersey  toward  supporting  a  Professor  of  Divinity 
in  that  institution  60  pounds  for  the  last  year,  and  6o  pounds  for  the  current  year 
out  of  the  collections  made  in  our  congregations  for  this  purpose,  agreeable  to 
an  order  of  last  session."     (Records,  p.  399.) 


THE  SYNOD  OF  NEW  YORK  AND  PHILADELPHIA.   333 

college  in  1772,  and  sent  it  by  Charles  Beatty  and  his 
son,  who  went  thither  as  agents  under  the  direction  of 
the  Trustees.     He  pleads  for  it  as  a  college  which 

"hath  been  conducted  upon  the  most  catholic  principles. 
....  He  is  a  passionate  admirer  of  the  equal  and  impartial  sup- 
port of  every  religious  denomination  which  prevails  in  the 
northern  colonies,  and  is  perfect  in  Pennsylvania  and  the  Jerseys, 
to  the  unspeakable  advantage  of  those  happy  and  well  constitu- 
ted governments."     ( Works,  Vol.  IV.,  p.  202.) 

In  176S  the  Synod  entered  into  correspondence  with 
the  Foreign  Presbyterian  Churches,  and  letters  were  writ- 
ten to  the  Church  of  Geneva,  the  Synod  of  North  Hol- 
land, the  Church  of  Switzerland,  the  Church  of  Scotland, 
the  Synod  of  seceding  ministers  in  Scotland,  the  minis- 
ters in  and  about  London,  the  Synod  of  Ireland,  the 
churches  in  South  Carolina,  and  the  ministers  in  and 
about  Dublin.* 

The  strength  of  the  Synod  in  1769,  according  to  its 
own  official  statement,  was 

"  ten  Presbyteries  which  contain  from  the  accounts  taken  this 
year  one  hundred  and  twenty-seven  ministers ;  besides  these, 
there  are  about  two  hundred  vacancies,  that  is  to  say,  congrega- 
tions or  societys  formed,  altho  not  as  yet  having  houses  built  for 
publick  worship,  and  depending  on  this  Synod  for  supply ;  a 
great  number  of  these  could  support  ministers  singly,  if  they 
could  procure  them,  and  the  rest  by  joining  two  or  three  together, 
and  from  the  rapid  population  of  the  country,  new  societys  are 
formed  every  year,  and  the  old  increase  in  number."  (See  Ap- 
pendix XXXIII.) 

The  Synod  were  exceedingly  anxious  to  receive  able 
and  pious  ministers  from  Great  Britain,  but  were  con- 
stantly imposed  upon  by  weak  and  scandalous  men,  who 
removed  to  America  to  escape  from  ecclesiastical  censure 


*  Records >  p.  386.    The  letter  to  the  Church  of  Scotland  is  given  in  Appendix 
XXXIII. 


334  AMERICAN  PRESBTTERIANISM. 

in  their  own  land.  The  Synod  was  greatly  agitated  in 
1773  and  1774  by  a  dispute  over  the  rights  of  Presby- 
teries and  the  authority  of  the  Synod  in  this  matter. 
The  Synod  was  on  the  verge  of  the  old  difficulties  of 
1 74 1,  but  a  happy  compromise  was  reached  in  an  Act  pre- 
pared by  Dr.  John  Rodgers  in  1774,  which  was  unani- 
mously adopted: 

"  They  do  most  earnestly  recommend  it  to  all  their  Presby- 
teries to  be  very  strict  and  careful  respecting  these  matters,  es- 
pecially in  examining  the  certificates  and  testimonials  of  minis- 
ters or  probationers  who  come  from  foreign  churches  ;  and  that 
they  be  very  cautious  about  receiving  them,  unless  the  authen- 
ticity of  their  certificates  and  testimonials  be  supported  by  pri- 
vate letters  or  other  credible  and  sufficient  evidence  ;  and  in  or- 
der more  effectually  to  preserve  this  Synod,  our  Presbyteries, 
and  congregations  from  imposition  and  abuse,  every  year  when 
any  Presbytery  may  report  that  they  have  received  any  ministers 
or  probationers  from  foreign  churches,  that  Presbytery  shall  lay 
before  the  Synod  the  testimonials,  and  all  other  certificates  upon 
which  they  received  such  ministers  or  probationers,  for  the  satis- 
faction of  the  Synod,  before  such  foreign  ministers  or  probationers 
shall  be  enrolled  as  members  of  our  body;  and  if  the  Synod  shall 
find  the  said  testimonials  false  or  insufficient,  the  whole  pro- 
ceedings had  by  the  Presbytery  in  the  admission  shall  be  held  to 
be  void  ;  and  the  Presbytery  shall  not  from  that  time  receive  or 
acknowledge  him  as  a  member  of  this  body,  or  in  ministerial 
communion  with  us.  And  on  the  other  hand,  whenever  any 
gentlemen  from  abroad  shall  come  duly  recommended  as  above, 
we  will  gladly  receive  them  as  brethren,  and  give  them  every 
encouragement  in  our  power."     {Records,  pp.  455,  456.) 

The  strength  of  the  Synod  of  New  York  and  Phila- 
delphia at  the  outbreak  of  the  war  of  the  Revolution 
may  be  estimated  as  one  hundred  and  thirty-two  minis- 
ters, embraced  in  eleven  Presbyteries. 

V.— THE   GROWTH    OF   PRESBYTERIANISM   IN   NEW 

ENGLAND. 
May  17,  1775,  the  Synod  met   in   Philadelphia.     Dr. 
Nathaniel  Whitaker,  of  the  Presbytery  of  Boston,  was 


THE  SYNOD  OF  NEW  YORK  AND  PHILADELPHIA.        335 

present,  and  was  invited  to  sit  as  a  corresponding  mem- 
ber. He  asked  aid  for  his  church  at  Salem,  Mass., 
and  presented  an  earnest  appeal  from  the  Presbytery  of 
Boston  in  its  behalf. 

Presbyterianism  in  New  England  had  an  eventful 
history  from  1745  to  1775.  The  ministers  excluded  by 
the  Presbytery  of  Londonderry  in  1 736*  remained  with- 
out Presbyterial  organization  until  April  16,  1745,  when 
Messrs.  Moorehead,  McGregorie,  and  Abercrombie  con- 
stituted the  Presbytery  of  Boston. f  They  received 
Jonathan  Parsons,  of  Newbury,  in  1748  ;  ordained  Alex- 
ander McDowell  in  1753,  a  Mr.  Burns,  Samuel  McClin- 
tock,  and  John  Houston  in  1757.  They  had  grown  into  a 
body  of  twelve  members  in  1768.  J 

Disputes  between  Mr.  Abercrombie  and  his  congre- 
gation began  in  1748,  and  continued  to  disturb  the 
Presbytery  for  several  years  until  at  last,  on  May  14, 
1755,  he  declined  the  authority  of  the  Presbytery,  and 
was  suspended  from  the  ministry  and  his  pastorate  at 
Pelham,  on  the  ground  that  "  he  refuses  to  retract  or 
make  satisfaction  for  the  false  and  injurious  things  in- 
sinuated." He  insisted  that  the  Presbytery  should 
apply  the  rules  of  discipline  of  the  Church  of  Scotland 
to  his  case,  but  they  declined  and  claimed  the  right,  as 
an  independent  ecclesiastical  body,  to  make  their  own 
rules.  It  was  at  this  meeting  of  the  Presbytery  of 
Boston  that  the  Presbytery  of  New  York  applied  for 
D.  McGregorie  for  the  church  in  New  York  City.g 
But  McGregorie  declined.  He  was  needed  to  quiet  the 
strife  in  the  Presbytery  of  Boston  more  than  to  heal  the 

*  See  p.  229. 

t  See  Rejoinder  to  the  Rev.  Mr.  Robert  Abercrombie 's  late  Remarks  on  a 
fair  Narrative  0/ the  Proceedings  of  the  Presbytery  0/  Boston  against  himself, 
&c.  By  J.  Parsons  and  D.  McGregorie.  Published  by  order  of  said  Presby- 
tery.    Boston,  1758. 

%  Alex.  Blaikie,  in  /.  e.t  p.  145.  §  See  p.  282. 


oon  AMERICAN  PRESBYTERIAN1SM. 

OOVJ 

difficulties  in  the  Presbyterian  Church  of  New  York 
City.  Mr.  Abercrombie  published  his  statement  in 
1754,"  and  was  answered  by  the  order  of  Presbytery 
in  1756. f     The  question  in  dispute  is  thus  presented: 

"  When  after  a  series  of  events,  by  which  the  Presbyterial 
meetings  had  been  interrupted  for  several  years ;  we  agreed  to 
renew  said  meetings,  in  order  thereunto,  having  endeavoured  to 
ask  divine  direction  and  help  by  prayer  and  fasting  in  our  re- 
spective congregations,  having  likewise  consulted  with  the 
elders  and  people  of  our  congregations,  we  did  with  their  unani- 
mous advice,  and  concurrence,  actually  meet  and  constitute  as  a 
classical  Presbytery,  and  have  continued  to  act  as  such,  without 
interruption,  for  the  space  of  about  13  years  ;  that  our  formula 
of  subscription  contained  in  our  Presbytery  Book,  binds  us  not 
only  to  the  Westminster  Confession  of  Faith  &  Catechisms  ;  but 
to  the  Presbyterian  Church  Government  &  Discipline.  To  this 
formula  all  the  ministers,  and  preachers  belonging  to  the  Presb., 
either  have  subscribed,  or  are  under  a  solemn  verbal  engage- 
ment to  subscribe,  which  engagement,  they  stand  ready  at  any 
time  to  fulfil.  But  if  Mr.  Abercrombie  say,  that  all  this  does  not 
render  us  a  Presbytery  duly  constituted  ;  but  that  in  order  to  our 
being  so,  we  must  adopt  some  particular  body  of  church  canons, 
or  laws  ;  that  these  are  to  be  pleaded  in  our  judicatures,  in  trials 
in  the  same  manner  that  the  Acts  of  Pari,  are  in  civil  courts; 
that  we  are  not  at  liberty  to  adopt  any  of  the  Acts  of  the  Church 
of  Ireland,  or  France,  or  Geneva,  or  any  other  Presbyterian 
church,  but  are  obliged  to  confine  ourselves  wholly  to  the 
church  of  Scotland ;  and  even  to  her  acts  in  such  &  such  parti- 
cular periods ;  exclusive  of  all  other  periods ;  that  we  have  not 
an  equal  right  by  the  great  charter  of  Christians,  with  the  church 
of  Ireland  or  Scotland,  or  other  sister  churches,  to  make  such 


*  An  Account  of  the  Proceedings  0/  the  Presbytery  whereof  the  Rev.  Mr. 
Moorehead,  &v.,  are  members  against  the  Rev.  Mr.  Robert  Abercrombie.  In 
a  letter  to  a  friend.     Boston,  1754. 

t  A  Fair  Narrative  of  the  Proceedings  of  the  Presbytery  of  Boston  against 
the  Rev.  Mr.  Robert  Abercrombie,  late  minister  of  the  gospel  at  Pelham, 
together  with  some  remarks  in  a  pamphlet  of  his  inform  of  a  letter  to  a  friend. 
By  John  Moorehead,  Jonathan  Parsons,  David  McGregorie,  Com.  of  Presbytery. 
Boston,  1756. 


THE  SYNOD  OF  NEW  YORK  AND  PHILADELPHIA..    337 

acts  from  time  to  time,  for  the  regulation  of  our  conduct,  in  our 
judicatures,  as  we  judge  agreeable  to  Presbyterian  principles, 
founded  on  the  Word  of  God — let  him  assert  them  plainly,  and 
produce  his  arguments,  that  it  may  be  seen — whose  sentiments 
are  most  agreeable  to  Scripture  and  Reason,  and  to  Presbyterian 
principles  founded  upon  them."     {Fair  Narrative,  pp.  34  sea.) 

This  statement  is  important  as  showing  the  spirit 
which  animated  the  Presbytery  of  Boston.  It  felt  that 
it  was  an  independent  ecclesiastical  body,  with  the  same 
rights  and  privileges  as  those  possessed  by  the  Presby- 
terian bodies  of  other  lands  and  colonies. 

The  original  Presbytery  of  Londonderry  passed  out 
of  existence  by  the  scattering  of  its  ministers  and  its 
failure  to  increase.* 

But  June  27,  1771,  John  Murray,  t  of  Boothby,  Maine, 
united  with  Joseph  Prince  and  John  Miller  in  the 
erection  of  the  "  First  Presbytery  at  the  Eastward." 
They  received  Nathaniel  Ewer  in  1774,  and  in  the  same 
year  sent  a  Committee  to  the  Presbytery  of  Boston  at 
Salem  to  express  their  readiness  to  unite  with  them  in 
constituting  a  Synod.  The  Presbytery  of  Boston  organ- 
ized themselves  into  a  Synod  at  Seabrook,  New  Hamp- 
shire, June  2,  1775,  composed  of  three  Presbyteries: 
Newburyport  with  six  ministers ;  Londonderry  with 
four;  and  Palmer  with  six;  in  all,  16  ministers  and  25 

*  "The  last  reference  to  this  judicatory  appears  in  the  Records  of  Dutchess 
Presbytery,  Sept.  9,  1765,  when  the  Rev.  Samuel  Dunlap,  of  Cherry  Valley, 
was  received  as  a  member,  the  '  Presbytery  to  the  eastward  of  Boston,'  to  which 
he  belonged,  '  being  incapable  of  sitting  by  reason  of  the  dispersion  of  its  mem- 
bers."' This  is  the  statement  of  Webster  (in  /.  c,  p.  253).  But  it  was  still  in 
existence  in  1771,  when  the  Presbytery  "at  the  Eastward"  wrote  to  it  about  the 
erection  of  a  Synod.     (Blaikie,  in  /.  c,  p.  149.) 

t  John  Murray  had  been  ordained  a  minister  of  the  first  Presbytery  of  Phila 
delphia  in  1765,  and  installed  pastor  of  the  second  church  of  Philadelphia.  He 
was  dismissed  in  good  standing,  but  subsequently  his  dismission  was  recalled, 
and  he  was  suspended  and  finally  deposed.  He  disregarded  these  Presbyterial 
acts  as  illegal,  and  accepted  a  call  to  Boothby,  Maine,  where  he  was  installed  in 
August,  1766.     (See  Blaikie,  in  /.  c,  p.  148.) 

22 


338  AMERICAN  PRESBYTERIANISM. 

churches.     They  declined  to  receive  the  Presbytery  at 
the  Eastward. 

There  was  an  independent  Presbytery  of  Grafton, 
New  Hampshire,  constituted  at  this  time  by  Eleazar 
Wheelock  and  others.  In  1774  Mr.  Hutchinson  peti- 
tioned the  Presbytery  of  Boston  for  permission  to 
organize  a  Presbytery  of  Dartmouth,  and  he  was  recom- 
mended to  use  his  efforts  to  accomplish  it.  Messrs. 
Hutchinson  and  Gilmore  were  assigned  to  the  Presby- 
tery of  Palmer,  but  did  not  appear  in  the  Synod.  It  is 
probable  that  these  two  ministers  united  with  Eleazar 
Wheelock  and  others  in  organizing  the  Presbytery  of 
Grafton.  The  strength  of  Presbyterianism  in  New  Eng- 
land at  the  outbreak  of  the  war  of  the  Revolution  was 
one  Synod  of  three  Presbyteries  and  fourteen  ministers, 
and  two  independent  Presbyteries  of  several  ministers 
each. 

VI. — EFFORTS    FOR   UNION   WITH    THE    SECEDERS. 

In  1769  a  Committee  was  appointed  by  the  Synod  of 
New  York  and  Philadelphia,  at  the  request  of  several 
seceding  ministers,  "  to  converse  with  them,  with  a  view 
to  bring  about  an  union  betwixt  them  and  this  Synod." 

The  Associate  Presbytery  was  strengthened  in  1761 
by  the  arrival  of  John  Mason,  who  had  been  called  to 
the  pastorate  of  the  Scots  church  in  New  York  City,  and 
William  Annan,  a  probationer.  But  Alexander  Gellatly 
died  April  12,  1761,  leaving  but  two  members  of  the 
Presbytery,  James  Proudfoot  and  Matthew  Henderson, 
to  receive  John  Mason  and  William  Annan.  In  1764 
they  were  joined  by  William  Marshall  and  in  1766  by 
James  Murdock.*  John  Mason  at  once  became  the 
leading  mind  among  the  Seceders  in  America,  and  turn- 

*  John  McKerrow,  History  of  the  Secession  Church.     Revised  edition.     Ed- 
inburgh, 1845,  L,  pp.  297  seq. 


THE  SYNOD  OF  NEW  YORK  AND  PHILADELPHIA.   339 

ed  their  thoughts  in  the  direction  of  union  with  other 
Presbyterian  bodies. 

In  1764  the  Burger  Presbytery  of  Down,  in  Ireland, 
sent  over  Thomas  Clark  to  the  province  of  New  York, 
and  in  1765  the  Burger  Synod  received  the  following 
appeal  from  Philadelphia,  dated  Feb.  14: 

— "setting  forth  the  great  prevalence  of  error  in  the  doctrine,  dis- 
cipline and  government  of  the  church  in  that  place ;  that  many 
are  complaining  of  the  growing  defections  of  the  day  ;  and  tho' 
few  have  had  the  courage  to  join  them  in  their  present  supplica- 
tion for  relief  yet  the  petitioners  express  their  firm  expectation 
that  had  they  an  opportunity  of  hearing  the  precious  doctrines  of 
the  gospel  purely  preached  unto  them,  as  some  of  the  petitioners 
have  heard  these  doctrines  preached  by  the  ministers  of  the  Se- 
cession a  large  congregation  would  soon  be  gathered  in  that 
city,  wherefore  the  Petitioners  earnestly  crave  that  the  Synod 
may  send  over  one  of  their  number  to  labour  in  word  and  doc- 
trine among  them,  for  some  time,  in  order  to  ripen  them  for  ob- 
taining the  gospel  in  a  fixed  way ;  and  further  expressing  their 
hopes,  that  such  a  mission  would  not  only  be  attended  with  good 
effects  as  to  themselves  but  happily  it  would  thro'  the  divine 
blessing  be  a  means  of  encouraging  the  whole  province  to  follow 
their  example  in  seeking  after  the  gospel."  {MS.  Minutes,  May 
15,  1765.) 

The  Synod  appointed  Mr.  Telfair  to  go,  and  author- 
ized him  to  unite  with  Mr.  Clark  and  constitute  a  Pres- 
bytery. Mr.  Telfair  sailed  in  the  spring  of  1766,  with 
Mr.  Kinloch.  These  did  not  deem  it  wise  to  constitute 
a  Burger  Presbytery,  but  united  with  the  Anti-Burger 
Associate  Presbytery  which  had  been  already  established 
in  Pennsylvania.* 

This  union  in  America  was  reported  to  the  Anti-Bur- 
ger Synod  in  1767,  but  they  refused  to  sanction  it.  The 
Burger  Synod,  however,  made  no  objection,  but  con- 
tinued to  send  missionaries.     In    1768  they  appointed 


*  McKerrow,  in  /.  c,  pp.  539  seg. 


340  AMERICAN  PRESBYTERIANISM. 

Messrs.  Edmund  and  Mitchell  to  go  with  Mr.  David 
Telfair  on  his  return  to  America,  and  under  his  direc- 
tion, and,  if  the  Presbytery  of  Pennsylvania  absolutely 
refused  to  admit  them,  the  Synod  empowered  them  to 
constitute  a  Presbytery  by  themselves.  They  were  re- 
ceived by  the  Associate  Presbytery  in  Pennsylvania,  and 
in  1769  the  Burger  Synod  instructed  their  missionaries  in 
Nova  Scotia  to  respect  that  agreement  and  not  to  en- 
croach upon  the  authority  of  the  seceding  Presbytery 
of  Pennsylvania,  "  unless  they  should  be  obliged  thereto 
by  that  Presbyterie's  refusal  to  maintain  the  above  men- 
tioned articles  of  agreement,  which  they  hope  will  not 
be  the  case." 

This  was  the  situation  when  the  desire  for  union  was 
brought  before  the  Synod  of  New  York  and  Philadel- 
phia, in  1769.  In  1770  the  Anti-Burger  Synod  sent 
Messrs.  Roger  and  Ramsey  with  the  injunction  to  the 
Associate  Presbytery  of  Pennsylvania  to  erase  from  their 
records  everything  relating  to  their  coalescence  with  the 
Burger  brethren ;  and  if  this  injunction  should  not  be 
complied  with,  they  were  empowered,  with  others  who 
might  join  them,  to  constitute  a  new  Presbytery. 

Thus  two  Presbyteries  were  constituted,  the  Presbytery 
of  New  York  and  the  Presbytery  of  Pennsylvania,  which 
contained  13  ministers  at  the  outbreak  of  the  war  of  the 
Revolution.  Several  years  of  conference  between  the  Syn- 
od and  the  Associate  Presbytery  were  fruitless.  The  union 
was  doubtless  prevented  by  the  opposition  of  the  mother 
Anti-Burger  Synod  in  Scotland.  In  1774  the  Synod  of 
New  York  and  Philadelphia  received  a  letter  from  Will- 
iam Marshall,  clerk  of  the  Associate  Presbytery  in  Penn- 
sylvania, "  that  for  reasons  which  to  them  appear  valid, 
they  are  not  at  present  disposed  to  unite  with  this 
Synod."* 

*  Records,  p.  460. 


THE  SYNOD  OF  NEW  YORK  AND  PHILADELPHIA.        341 

In  1774  a  Reformed  Presbytery  was  constituted  by 
three  ministers,  Mr.  Cuthbertson  having  been  joined  by 
Alexander  Dobbin  and  Mr.  Lind,  from  the  Reformed 
Presbytery  in  Ireland. 

VII. — THE   REUNION   OF  THE   REFORMED   CHURCHES. 

The  question  of  education  continued  to  divide  the 
Dutch  Reformed  Church  for  many  years.  The  Confer- 
entie  organized  itself  as  an  Assembly  June  20,  1764,  and 
continued  to  co-operate  with  the  Episcopalians  in  the 
support  of  Kings  College,  New  York  City  ;  but  the  Coe- 
1  tus  earnestly  sought  to  organize  a  college  of  its  own,  and 
obtained  a  charter  for  a  Dutch  academy,  Nov.  10,  1766, 
from  the  government  of  New  Jersey.  The  consistory  of 
t  e  church  of  New  York  was  neutral  between  the  par- 
ties, notwithstanding  the  senior  pastor,  Ritzema,  was 
the  leader  of  the  Assembly ;  the  majority  really  sympa- 
thized with  the  Coetus.* 

The  reunion  was  accomplished  through  the  wisdom 
and  energy  of  John  H.  Livingston.f  Livingston  won 
the  confidence  of  the  Church  of  Holland,  so  that  when 
he  returned  to  become  one  of  the  pastors  of  the  Dutch 
Reformed  Church  in  New  York  City,  he  brought  with 
him  full  powers  from  the  mother  church  to  heal  the 
breaches.  An  effort  had  been  made  by  Dr.  Witherspoon 
to  unite  the  Dutch  Reformed  Church  with  the  Presby- 
terian in  the  support  of  the  College  of  New  Jersey.  In 
1768  this  plan  was  approved  by  the  Synod  of  North 


*  Corwin,  in  /.  c.t  p.  54. 

t  Livingston  was  a  descendant  of  the  distinguished  pastor  of  Ancrum  (see  p. 
49),  and  of  Robert  Livingston,  who  removed  from  Holland  to  New  York  soon 
after  his  father's  death  in  1672.  (Alex.  Gunn,  Memoirs  of  the  Rev.  John  Henry 
Livi7igston,  D.D.  New  edition,  N.  Y.,  1856,  p.  14.)  His  family  is  noted  for  its 
attachment  to  Presbyterianism  and  American  Independence.  (See  p.  349.)  He 
graduated  from  Yale  College  in  1762  and  went  to  Holland  to  complete  his  edu- 
cation for  the  ministry  in  the  Dutch  Reformed  Church. 


3J-2  AMERICAN  PRESBTTERIANISM. 

Holland ;  but  the  divisions  in  the  Reformed  Church 
were  unfavorable  to  union  with  the  Presbyterians  in  this 
particular.  The  Assembly  still  clung  to  Kings  College, 
and  would  not  listen  to  the  scheme.  The  Coetus  gave 
it  careful  consideration,  but  did  not  see  their  way  to 
adopt  it.  Accordingly  the  Coetus  obtained  a  charter  for 
Queens  College  March  20,  1770,  which  was  soon  after 
established  at  New  Brunswick,  N.  J.  Livingston  arrived 
in  New  York  September  3,  1770,  and  brought  with  him  a 
plan  of  union.  A  union  convention  was  held  October  15, 
1 77 1  ;  after  some  slight  amendments  the  plan  was  adopt- 
ed ;  it  was  subscribed  by  all  the  delegates  at  a  second 
convention  in  1772;  and  the  Dutch  Reformed  Church 
was  organized  as  a  General  Body  with  five  particular 
bodies  or  classes,  Albany,  Hackensack,  Kingston,  New 
Brunswick,  and  New  York,  embracing  in  all  about  100 
churches  and  34  ministers.* 

The  Dutch  Reformed  Church  now  rallied  about 
Queens  College.  It  was  opened  by  a  committee  of  trus- 
tees, amid  the  disorders  of  the  American  Revolution, 
and  did  not  attain  an  efficient  organization  until  the 
close  of  the  war.f 

The  German  Reformed  Church  continued  to  increase 
through  the  immigration  of  ministers  and  people.  The 
Coetus  at  the  outbreak  of  the  American  Revolution 
numbered  some  25  ministers. 

The  strength  of  Presbyterianism  in  the  American  col- 
onies which  entered  into  the  revolutionary  struggle  with 
Great  Britain,  in  1775,  may  be  estimated  as  follows: 

I.    British  Presbyterians  :  Synods. 

(1)  Synod  of  New  York  and  Philadelphia,      1 

(2)  Synod  of  New  England,         .         .         .     1 
The  Presbytery  at  the  Eastward, 
The  Presbytery  of  Grafton,  . 

*  Corwin,  in  /.  c,  pp.  56-66.  +  Corwin,  in  /.  c,  p.  83. 


Presby- 
teries. 

Minis- 
ters. 

II 

132 

3) 

: 

32 

THE  SYNOD  OF  NEW  YORK  AND  PHILADELPHIA.        343 

Synods. 

(3)  Presbytery  in  South  Carolina,  . 

(4)  The  Associate  Presbyteries,  . 

(5)  The  Reformed  Presbytery, 


Presby- 

Minis- 

teries. 

ters. 

I 

6 

2 

13 

I 

3 

— 



20 

186 

— 

•~~~~" 

5 

34 

1 

25 

2 

Total  British  Presbyterians, 

II.    The  Reformed  Churches  : 

(1)  The  Dutch  Reformed  Church, 

(2)  The  German  Reformed  Church, 

(3)  The  French  Reformed  Church, 

Total  Reformed,        ....         1  6  61 

Total  strength  of  the  Presbyterian  and  Reformed 
Churches  was  3  general  bodies,  26  presbyteries  and  classes, 
and  about  247  ministers.  The  Presbyterians  were  vastly 
in  the  majority  in  the  Middle  colonies  as  were  the  Con- 
gregationalists  in  New  England.  The  Presbyterians 
and  Congregationalists  combined  had  the  ecclesiastical 
control  of  the  American  colonies.  Upon  their  joint  ac- 
tion the  destinies  of  America  depended.  The  Congre- 
gationalists were  almost  exclusively  English,  but  the 
Presbyterians  combined  a  number  of  nationalities,  Eng- 
lish, Scotch,  Irish,  Welsh,  Dutch,  German,  French,  and 
Swiss,  in  the  same  Reformed  system  of  doctrine  and  the 
same  Presbyterian  ecclesiastical  polity.  There  were 
minor  differences  which  prevented  organic  union,  but 
there  was  essential  union  which  displayed  itself  in  the 
influence  they  were  to  exert  upon  the  organization  of 
an  American  republic.  The  Synod  of  New  York  and 
Philadelphia  was  considerably  stronger  than  all  the  other 
Presbyterian  bodies  combined.  It  was  a  generous,  toler- 
ant, broad,  and  progressive  Presbyterian  Church,  which, 
more  than  any  other  Church  on  the  continent,  was  ani- 
mated with  the  true  American  spirit,  illustrating  in  its 
own  unity  amidst  diversity  the  character  of  the  Ameri- 
can Republic  which  was  about  to  be  born. 


CHAPTER    IX. 

PRESBYTERIANISM    AND    THE    AMERICAN    REVOLUTION. 

The  American  Revolution  was  not  only  a  political 
revolution  for  the  sake  of  deliverance  from  the  tyranny 
and  oppression  of  the  mother  country,  which  had  treated 
her  children  so  cruelly  and  unnaturally  that  they  could 
no  longer  endure  her  domination  ;  but  it  was  also  a 
religious  revolution.  The  English  Government  had  per- 
mitted its  governors  to  invade  the  religious  rights  and 
liberties  of  the  people.  The  American  people  had 
sought  refuge  in  the  wilds  of  America  in  order  to  exer- 
cise their  rights  of  conscience  and  worship  God  accord- 
ing to  their  convictions.  The  Puritans,  the  Covenanters, 
the  Huguenots,  the  Scotch-Irish,  and  the  German  refu- 
gees from  the  Palatinate,  and  their  children,  had  suffered 
so  much  from  persecution  for  their  religious  principles, 
that  they  were  naturally  suspicious  of  the  encroach- 
ments of  the  Church  of  England  and  the  Tory  gov- 
ernors upon  their  religious  rights  in  the  new  world. 

The  Church  of  England,  to  the  masses  of  the  American 
people,  was  the  Church  of  the  oppressors  of  their  fathers, 
and  they  had  learned  from  childhood  to  fear  its  aggres- 
sions. The  Episcopal  Church  in  America  was  not 
strong  in  numbers,  wealth,  or  influence,  except  in  Vir- 
ginia, where  the  old  Puritan  spirit  was  dominant  in  the 
people  and  clergy  of  the  Episcopal  Church  itself.  But 
the  people  of  America  knew  that  a  vast  power  was 
behind  this  handful  of  ministers  and  people  which  might 
(344) 


THE  AMERICAN  REVOLUTION.  345 

be  used  in  America,  as  it  had  been  used  in  England, 
Ireland,  and  Scotland,  to  constrain  the  consciences  of 
the  people  to  religious  conformity.  The  Presbyterians 
and  Congregationalists  were  in  constant  fear  lest  an 
American  bishop  should  be  appointed  ;  and  the  Pres- 
byterians and  Congregationalists  united  throughout  the 
colonies  in  a  combined  and  persistent  effort  to  prevent 
what  seemed  to  them  a  grave  peril.  It  was  not  that 
they  would  deprive  the  American  Episcopalians  of  the 
religious  advantages  of  a  bishopric,  but  that  they  knew 
that  the  introduction  of  prelacy  into  America  would 
throw  a  vast  political  power  into  the  scale  against  them, 
and  that  an  effort  would  be  made  to  establish  the 
Church  of  England  in  all  the  colonies  and  treat  all 
other  Churches  as  dissenting. 

"  The  non-episcopal  denominations,  therefore,  in  this  country, 
had  abundant  cause  for  alarm.  From  South  Carolina  to  New 
Hampshire,  they  saw  the  power  and  influence  of  the  government 
exerted  to  give  ascendency  to  the  Episcopal  Church.  This  object 
was  constantly  though  cautiously  pursued.  It  was  natural  it 
should  be  so.  The  arguments  which  were  adduced  to  prove 
that  the  Church  of  England  was  entitled  to  this  ascendency, 
were  sufficiently  plausible  to  command  the  assent  of  those  who 
were  anxious  to  be  convinced.  And  the  motives  of  policy  in 
behalf  of  the  measure,  were  sufficiently  obvious  to  make  all  see 
that  the  English  government  would  pursue  it  as  far  as  it  could 
be  done  with  safety.  Here  as  in  the  contest  about  taxation,  it 
was  not  the  pressure  of  the  particular  acts  of  injury  or  indignity 
that  produced  the  dissatisfaction,  but  the  power  that  was 
claimed.  The  assumption  was  the  same  in  both  cases,  viz. :  that 
America  was  part  of  the  nation  of  England,  that  the  power  of  the 
king  and  parliament  was  here  what  it  was  there.  Hence  on  the 
one  hand,  the  inference  that  the  British  parliament  could  here 
levy  what  taxes  they  pleased ;  and  on  the  other,  that  the  king's 

supremacy  in  ecclesiastical  matters  extended  to  the  colonies 

Before  the  Revolution  the  Episcopal  Church,  from  its  connection 
with  the  English  government,  and  from  its  claim  to  be  regarded 
as  a  branch  of  a  great  national  establishment,  was  justly  an 


3.±6  AMERICAN  PRESBYTERIANISM. 

object  of  apprehension.  And  this  apprehension  was  confirmed 
and  deepened  by  a  long  series  of  encroachments  on  the  rights  of 
other  denominations.  After  the  Revolution,  that  church  ceased 
to  be  the  Church  of  England,  and  became  the  Protestant  Epis- 
copal Church  in  the  United  States.  Since  she  has  taken  her 
stand  on  equal  terms  with  sister  churches,  she  is  the  object  of  no 
other  feelings  than  respect  and  love,  wherever  she  consents  to 
acknowledge  that  equality."     (Hodge,  in  /.  c,  pp.  388  seq.) 

The  Presbyterians  and  the  Congregationalists  of 
America  no  longer  sought  the  civil  establishment  of 
their  systems  of  church  government.  They  had  ad- 
vanced to  a  higher  conception  of  the  principles  of 
religious  toleration.  The  Synod  of  New  York  and 
Philadelphia  embraced  Presbyterian  churches  in  New 
York,  New  Jersey,  Pennsylvania,  Maryland,  Virginia, 
and  the  Carolinas.  In  New  Jersey,  Pennsylvania,  Mary- 
land, and  North  Carolina  there  were  no  hindrances  to 
the  progress  of  Presbyterianism ;  but  in  New  York,  Vir- 
ginia, and  South  Carolina  there  had  been  an  intense 
struggle  with  Episcopacy  and  the  Tory  governors.* 

New  York  was  the  chief  battle-ground ;  for  there 
Presbyterianism  was  so  strong  and  so  ancient  that  its 
rights  were  clear,  and  these  were  maintained  with  in- 
vincible arguments  against  a  bold  and  unscrupulous 
opposition.  This  battle  enlisted  the  sympathies  of  the 
entire  body  of  Presbyterians  in  America. 

"  During  the  quarter  of  a  century  immediately  preceding  the 
Revolution,  a  discussion  of  the  whole  subject  of  religious  rights, 
important  for  its  effect  upon  the  popular  mind,  as  well  as  for  the 
ability  displayed  in  its  prosecution,  was  conducted  through  the 
public  press  by  the  leading  men  of  the  Presbyterian  Church  in 
New  York.  Three  of  these  were  eminent  lawyers.  A  fourth 
was  the  young  pastor  of  the  Wall  Street  Church,  Alexander 
Cumming,  whose  spirited  appeals  and  cogent  arguments  con- 
tributed not  a  little  to  the  force  and  weight  of  the  pamphlet  and 

*  See  pp.  143  seg. 


THE  AMERICAN  REVOLUTION. 


347 


newspaper  publications  of  the  day.  But  the  names  of  his 
parishioners,  William  Smith,  William  Livingston,  John  Morin 
Scott,  are  better  known  in  connection  with  this  debate.  The 
battle  for  religious  liberty  was  well  fought,  at  a  time  when  the 
great  struggle  for  civil  freedom  was  beginning,  by  '  the  Presby- 
terian lawyers  '  of  New  York  ;  and  not  only  for  their  own  religious 
communion,  but  equally  for  other  Christian  bodies.  It  is  cer- 
tainly to  the  credit  of  these  advocates  of  the  rights  of  conscience, 
that  representing  a  Church  which  in  Great  Britain  was  a  Church 
by  law  established — one  of  '  the  two  Communions '  in  alliance 
with  the  State,  the  National  Church  of  Scotland — they  pleaded 
the  common  cause  of  the  Protestant  denominations  not  con- 
forming to  the  Church  of  England.  By  the  prominent  part  they 
took  in  this  controversy,  as  well  as  by  their  activity  in  the 
political  discussions  of  the  day,  Livingston  and  his  associates 
incurred  suspicion  and  odium  as  dangerous  men.  But  their 
arguments  and  appeals  carried  the  judgment  and  the  sympathies 
of  the  people.  The  partisans  of  a  Church  Establishment  were 
no  match  for  the  men  who  stood  forth  in  defence  of  the  rights 
of  conscience  and  the  freedom  of  the  land  from  an  oppressive 
ecclesiastical  rule."  (C.  W.  Baird,  Civil  Status  of  the  Presby- 
terians in  the  Province  of  New  York  in  Mag.  Amer.  Hist.,  1879, 
pp.  620-621.) 

I.— THE    PRESBYTERIANS    ENGAGE    IN    THE    STRUGGLE 
FOR  AMERICAN   INDEPENDENCE. 

The  Presbyterians  of  America  were  the  earliest  and  the 
staunchest  friends  of  the  Independence  of  the  American 
colonies.  The  Scotch-Irish  on  the  frontiers  of  Virginia 
and  North  Carolinia,  in  the  Presbyteries  of  Hanover  and 
Orange,  were  the  first  to  advance  to  a  declaration  of  in- 
dependence of  the  mother  country.  The  struggles 
against  the  government  of  Virginia  for  their  religious 
rights  had  prepared  them  for  this  issue.* 

The  Scotch-Irish  met  in  coun-cil  at  Abingdon,  Jan.  20, 
1775,  and  prepared  an  address  to  the  Delegates  of  Vir- 
ginia, in  which  they  said  : 


*  See  pp.  296  seq. 


343  AMERICAN  PRESBYTERIANISM. 

"We  explored  our  uncultivated  wilderness,  bordering  on  many 
nations  of  savages,  and  surrounded  by  mountains  almost  inacces- 
sible to  any  but  these  savages  ;  but  even  to  these  remote  regions 
the  hand  of  power  hath  pursued  us,  to  strip  us  of  that  liberty  and 
property  with  which  God,  nature,  and  the  rights  of  humanity 
have  vested  us.  We  are  willing  to  contribute  all  in  our  power, 
if  applied  to  constitutionally,  but  cannot  think  of  submitting  our 
liberty  or  property  to  a  venal  British  parliament  or  a  corrupt 
ministry.  We  are  deliberately  and  resolutely  determined  never 
to  surrender  any  of  our  inestimable  privileges  to  any  power  upon 
earth  but  at  the  expense  of  our  lives.  These  are  our  real 
though  unpolished  sentiments  of  liberty  and  loyalty,  and  in  them 
we  are  resolved  to  live  and  die."     (Bancroft,  in  /.  c,  IV.,  p.  ioo.) 

The  Scotch-Irish  of  Mecklenburg  county,  in  Western 
North  Carolina,  took  a  still  bolder  position.  May  20, 
1775,  they  assembled  in  convention  and  unanimously 
resolved : 

"1.  Resolved,  That  whosoever,  directly  or  indirectly,  abetted, 
or  in  any  way,  form  or  manner  countenanced,  the  unchartered 
and  dangerous  invasion  of  our  rights,  as  claimed  by  Great 
Britain,  is  an  enemy  to  this  country,  to  America,  and  to  the  in- 
herent and  inalienable  rights  of  man. 

"  2.  Resolved,  That  we,  the  citizens  of  Mecklenburg  county,  do 
hereby  dissolve  the  political  bonds  which  have  connected  us  to 
the  mother  country,  and  hereby  absolve  ourselves  from  all  alle- 
giance to  the  British  Crown,  and  abjure  all  political  connection, 
contract  or  association  with  that  nation,  who  have  wantonly 
trampled  on  our  rights  and  liberties  and  inhumanly  shed  the 
blood  of  American  patriots  at  Lexington. 

"  3.  Resolved,  That  we  do  hereby  declare  ourselves  a  free  and 
independent  people ;  are,  and  of  right  ought  to  be,  a  sovereign 
and  self-governing  association,  under  the  control  of  no  power 
other  than  that  of  our  God  and  the  general  government  of  the 
Congress ;  to  the  maintenance  of  which  we  solemnly  pledge  to 
each  other  our  mutual  co-operation  and  our  lives,  our  fortunes 
and  our  most  sacred  honor."  (W.  P.  Breed,  Presbyterians  ana 
the  Revolution,  Philadelphia,  1876,  pp.  72  seq.;  Bancroft,  in  /.  c, 
IV.,  pp.  196  seq.;  Foote,  Sketches  0/  North  Carolina,  pp.  33  seq.) 

The  Presbyterians    of  New  York,    New  Jersey,  and 


THE  AMERICAN  REVOLUTION.  349 

Pennsylvania  were  not  so  swift  in  action,  but  by  delib- 
eration reached  the  same  goal : 

"  The  settlers  in  New  York  from  New  England,  and  the  me- 
chanics of  the  city  were  almost  to  a  man  enthusiasts  for  resist- 
ance. The  landed  aristocracy  was  divided ;  but  the  Dutch  and 
the  Scotch  Presbyterians,  especially  Schuyler  of  Albany  and  the 
aged  Livingston  of  Rhinebeck,  never  hesitated  to  risk  their  estates 
in  the  cause  of  inherited  freedom."  (Bancroft,  in  /.  c,  IV.,  p.  130.) 

In  New  Jersey,  William  Livingston,  the  distinguished 
lawyer;  John  Witherspoon,  the  President  of  the  College 
of  New  Jersey;  Jacob  Green,  James  Caldwell,  and  the 
Presbyterians  and  Reformed  in  a  body,  decided  upon  the 
struggle  for  liberty.  The  Presbyterians  of  Pennsylvania, 
Maryland,  and  throughout  the  colonies  arose  as  one  man 
for  the  rights  and  liberties  of  America.  The  Highland- 
ers of  the  Valley  of  the  Mohawk  in  the  colony  of  New 
York,  and  on  the  Cape  Fear  River  in  North  Carolina, 
seem  to  have  been  the  only  sections  of  the  Presbyterian 
population  which  took  a  stand  against  the  rights  of  the 
colonies.* 

However,  there  were  two  Presbyterian  ministers  in 
New  England  who  went  over  to  the  British  lines ;  but 
one  of  these  was  deposed  from  the  ministry  and  the 
other  was  suspended. f 

The  great  body  of  American  Presbyterians  hesitated 
about  breaking  altogether  with  the  mother  country ; 
they  made  the  distinction  between  the  ministry  and  the 
crown,  and  strove  to  maintain  their  allegiance  to  the 
monarch  while  throwing  off  the  yoke  of  his  ministers. 
This  is  manifest  in  the  Pastoral  Letter  of  the  Synod  of 
New  York  and  Philadelphia,  May  20,  1775  : 

"  First.  In  carrying  on  this  important  struggle,  let  every  op- 
portunity be  taken  to  express  your  attachment  and  respect  to 


*  Bancroft,  in  /.  c,  pp.  311,  390  seq.  f  Blaikie,  in  /.  r.,  pp.  171  seq. 


350  AMERICAN  PRESBYTERIANISM. 

our  Sovereign  King  George,  and  to  the  revolution  principles  by 
which  his  august  family  was  seated  on  the  British  throne.  We 
recommend,  indeed,  not  only  allegiance  to  him  from  duty  and 
principle,  as  the  first  magistrate  of  the  empire,  but  esteem  and 
reverence  for  the  person  of  the  prince,  who  has  merited  well  of 
his  subjects  on  many  accounts,  and  who  has  probably  been  mis- 
led into  the  late  and  present  measures  by  those  about  him ; 
neither  have  we  any  doubt  that  they  themselves  have  been  in  a 
great  degree  deceived  by  false  information  from  interested  per- 
sons residing  in  America.  It  gives  us  the  greatest  pleasure  to 
say,  from  our  own  certain  knowledge  of  all  belonging  to  our 
communion,  and  from  the  best  means  of  information,  of  the  far 
greatest  part  of  all  denominations  in  this  country,  that  the  pres- 
ent opposition  to  the  measures  of  administration  does  not  in  the 
least  arise  from  disaffection  to  the  king,  or  a  desire  of  separation 
from  the  parent  state.  We  are  happy  in  being  able  with  truth 
to  affirm,  that  no  part  of  America  would  either  have  approved 
or  permitted  such  insults  as  have  been  offered  to  the  sovereign 
in  Great  Britain.  We  exhort  you,  therefore,  to  continue  in  the 
same  disposition,  and  not  to  suffer  oppression,  or  inju^  itself, 
easily  to  provoke  you  to  any  thing  which  may  seem  to  betray 
contrary  sentiments  :  let  it  ever  appear,  that  you  only  desire  the 
preservation  and  security  of  those  rights  which  belong  to  you  as 
freemen  and  Britons,  and  that  reconciliation  upon  these  terms 
is  your  most  ardent  desire. 

"  Secondly.  Be  careful  to  maintain  the  union  which  at  present 
subsists  through  all  the  colonies ;  nothing  can  be  more  manifest 
than  that  the  success  of  every  measure  depends  on  its  being 
inviolably  preserved,  and  therefore,  we  hope  that  you  will  leave 
nothing  undone  which  can  promote  that  end.  In  particular,  as 
the  Continental  Congress  now  sitting  at  Philadelphia,  consists 
of  delegates  chosen  in  the  most  free  and  unbiassed  manner,  by 
the  body  of  the  people,  let  them  not  only  be  treated  with  respect, 
and  encouraged  in  their  difficult  service — not  only  let  your 
prayers  be  offered  up  to  God  for  his  direction  in  their  proceed- 
ings— but  adhere  firmly  to  their  resolutions ;  and  let  it  be  seen 
that  they  are  able  to  bring  out  the  whole  strength  of  this  vast 
country  to  carry  them  into  execution.  We  would  also  advise 
for  the  same  purpose,  that  a  spirit  of  candour,  charity,  and  mu- 
tual esteem,  be  preserved  and  promoted  towards  those  of  different 
religious  denominations.     Persons  of   probity  and  principle  of 


THE  AMERICAN  REVOLUTION.  351 

every  profession,  should  be  united  together  as  servants  of  the 
same  master,  and  the  experience  of  our  happy  concord  hitherto 
in  a  state  of  liberty  should  engage  all  to  unite  in  support  of  the 
common  interest ;  for  there  is  no  example  in  history  in  which 
civil  liberty  was  destroyed,  and  the  rights  of  conscience  pre- 
served entire."     {Records,  pp.  467-468.) 

But  in  a  few  months  it  became  clear  that  there  must 
be  a  final  separation  from  the  mother  country,  and  the 
venerable  John  Witherspoon,  the  only  clergyman  in  the 
Continental  Congress  in  1776,  gave  the  Presbyterian 
voice  for  the  Declaration  of  Independence : 

"  There  is  a  tide  m  the  affairs  of  men,  a  nick  of  time.  We  per- 
ceive it  now  before  us.  To  hesitate  is  to  consent  to  our  own 
slavery.  That  noble  instrument  upon  your  table,  which  ensures 
immortality  to  its  author,  should  be  subscribed  this  very  morn- 
ing by  every  pen  in  this  house.  He  that  w  ill  not  respond  to  its 
accents  and  strain  every  nerve  to  carry  into  effect  its  provisions 

is  unworthy  the  name  of  freeman For  my  own  part,  of 

property  I  have  some,  of  reputation  more.  That  reputation  is 
staked,  that  property  is  pledged,  on  the  issue  of  this  contest ; 
and  although  these  gray  hairs  must  soon  descend  into  the  sep- 
ulchre, I  would  infinitely  rather  that  they  descend  thither  by  the 
hand  of  the  executioner  than  desert  at  this  crisis  the  sacred 
cause  of  my  country."  (Breed,  in  /.  c,  p.  166;  Thomas  Smythe, 
Presbyterians  in  the  Revolution,  etc.,  p.  31.) 

The  unanimity  of  Presbyterians  in  the  struggle  for 
independence  was  recognized  by  their  foes. 

The  Rev.  Mr.  Inglis,  Rector  of  Trinity  Church,  N.  Y., 
writes  October  31,  1776: 

"  Although  civil  liberty  was  the  ostensible  object,  the  bait  that 
was  flung  out  to  catch  the  populace  at  large  and  engage  them  in 
the  rebellion,  yet  it  is  now  past  all  doubt  that  an  abolition  of  the 
Church  of  England  was  one  of  the  principal  springs  of  the  dis- 
senting leaders'  conduct ;  and  hence  the  unanimity  of  the  dis- 
senters in  this  business I  have  it  from  good  authority 

that  the  Presbyterian  ministers,  at  a  Synod  where  most  of  them 
in  the  middle  colonies  were  collected,  passed  a  resolve  to  support 


352  AMERICAN  PRESBTTERIANISM. 

the  Continental  Congress  in  all  their  measures.  This,  and  this 
only,  can  account  for  the  uniformity  of  their  conduct ;  for  I  do 
not  know  one  of  them,  nor  have  I  been  able,  after  strict  inquiry, 
to  hear  of  any,  who  did  not,  by  preaching  and  every  effort  in 
their  power,  promote  all  the  measures  of  the  Congress,  however 
extravagant."  (Documentary  History  of  New  York,  III.,  pp. 
1050-51  ;  Hawkins,  Historical  Notices,  pp.  328-329.) 

II. — THE   PRESBYTERIAN   GAIN  AND   LOSS   BY  THE  REV- 
OLUTION. 

The  Presbyterian  Church  suffered  severely  by  the  war 
of  Independence  ;  its  ministers  and  elders  went  into  the 
struggle  for  constitutional  liberty  with  all  their  strength  ; 
churches  were  destroyed,  ministers  and  elders  were  slain, 
congregations  were  scattered,  vital  religion  was  neglected, 
and  morality  was  weakened.  The  leading  ministers  took 
an  active  part  in  the  struggle.  Dr.  Witherspoon  was  an 
influential  member  of  the  Continental  Congress,  and  Dr. 
George  Duffield  was  one  of  the  two  chaplains.  Dr.  John 
Rodgers,  of  New  York,  was  chaplain  of  Heath's  brigade ; 
James  Caldwell,  of  Elizabethtown,  of  the  New  Jersey 
brigade;  Alexander  McWhorter,  of  Knox's  brigade; 
James  F.  Armstrong,  of  the  Second  Maryland  brigade  ; 
Adam  Boyd,  of  the  North  Carolina  brigade ;  Daniel 
McCall,  of  the  expedition  to  Canada.  Jacob  Green  was 
a  member  of  the  congress  of  New  Jersey  ;  Henry  Pa- 
tillo,  of  North  Carolina;  William  Tennent,  of  South 
Carolina  ;  John  Murray,  of  Massachusetts  ;  *  David 
Caldwell  was  a  member  of  the  convention  of  North 
Carolina  of  1776,  which  drew  up  its  constitution  ;  Abra- 
ham Kettletas,  of  the  convention  of  New  York.  James 
Hall,  of  Iredell,  North  Carolina,  was  captain  of  a  cavalry 
company,  as  well  as  chaplain  of  a  regiment.f 

*  Gillett,  in  /.  r.,  I.,  pp.  186  seg.  ;  Breed,  in  /.  c.t  pp.  91  seg.  ;  Blaikie,  in  /.  <:., 

pp.  175  seg.  ;  Foote,  Sketches  North  Carolina,  p.  217. 
t  Foote,  iu  /.  c,  pp.  315  seg. 


THE  AMERICAN  REVOLUTION.  353 

Dr.  Thomas  Smythe  gives  us  a  careful  statement  of 
the  activity  of  Presbyterian  elders  in  the  war  of  Inde- 
pendence, in  the  province  of  South  Carolina  : 

"  The  battles  of  the  '  Cowpens,'  of  '  King's  Mountain,' — and 
also  the  severe  skirmish  known  as  '  Huck's  Defeat,'  are  among 
the  most  celebrated  in  this  State  as  giving  a  turning-point  to  the 
contests  of  the  Revolution.  General  Morgan,  who  commanded 
at  the  Cowpens,  was  a  Presbyterian  elder,  and  lived  and  died  in 
the  communion  of  the  church.  General  Pickens,  who  made  all 
the  arrangements  for  the  battle,  was  also  a  Presbyterian  elder, 
and  nearly  all  under  their  command  were  Presbyterians.  In  the 
battle  of  King's  Mountain  Colonel  Campbell,  Colonel  James 
Williams  (who  fell  in  action),  Colonel  Cleaveland,  Colonel 
Shelby  and  Colonel  Sevier,  were  all  Presbyterian  elders  ;  and  the 
body  of  their  troops  were  collected  from  Presbyterian  settle- 
ments. At  Huck's  Defeat,  in  York,  Colonel  Bratton  and  Major 
Dickson  were  both  elders  in  the  Presbyterian  Church.  Major 
Samuel  Morrow,  who  was  with  Colonel  Sumpter  in  four  engage- 
ments, and  at  King's  Mountain,  Blackstock,  and  other  battles, 
and  whose  home  was  in  the  army  till  the  termination  of  hostili- 
ties, was  for  about  fifty  years  a  ruling  elder  in  the  Presbyterian 

Church It  may  also  be  mentioned  in  this  connection  that 

Marion,  Huger  and  other  distinguished  men  of  Revolutionary 
memory,  were  of  Huguenot — that  is,  of  full-blooded  Presbyterian 
descent."  (Thomas  Smythe,  Presbyterianism,  the  Revolution,  the 
Declaration  and  the  Constitution,  pp.  32  seq.) 

South  Carolina  was  in  this  respect  but  a  sample  of  all 
the  colonies.  The  Dutch  Reformed  Church  was  equally 
patriotic. 

"  During  the  mighty  struggle  the  Reformed  Dutch  Church 
was  in  hearty  sympathy  with  the  cause  of  freedom.  Her  pulpits 
'  rang  with  stirring  appeals,  which  roused  the  patriotic  ardor  and 
inspired  the  martial  courage  of  the  people.'  The  scene  of  the 
war  was  chiefly  on  the  territory  of  the  Dutch  Church,  and  not  a 
few  of  her  church  buildings  were  destroyed,  and  her  ministers 
were  often  driven  from  their  homes.  The  Church  memorialized 
the  Legislature  of  New  York  in  1780,  speaking  of  the  present 
Just  and  Necessary  War.  At  its  close,  Dominie  Rubel  was 
23 


35-i  AMERICAN  PRESBYTERIANISM. 

deposed  for  certain  immoralities  and  for  his  Toryism.  The  mere 
mention  of  the  names  of  Schuneman,  Hardenbergh,  Foering, 
Romeyn,  Livingston,  Westerlo,  Du  Bois,  Leydt,  and  many  others 
in  the  ministry,  at  once  suggests  the  stories  of  their  patriotism." 
(Corwin,  in  /.  c,  p.  66.) 

The  struggle  for  Independence  involved  a  religious 
struggle  to  which  Presbyterianism  was  committed  from 
the  start,  and  for  which  it  was  resolved  to  make  every 
sacrifice.  The  sacrifices  were  great,  but  the  reward  was 
vastly  greater,  for  the  spirit  of  the  conflict  animated 
American  Presbyterianism  with  new  vigor,  so  that  it  be- 
came pre-eminently  the  Church  of  Constitutional  govern- 
ment and  orderly  liberty.  The  ecclesiastical  polity  of 
the  Presbyterian  Churches  influenced  the  government  of 
the  State,  and  the  government  of  the  American  Presby- 
terian Churches  was  in  no  slight  degree  assimilated  to  the 
civil  government  of  the  country. 

The  independence  of  the  colonies  carried  with  it  the 
separation  of  the  Church  from  the  State.  The  Presby- 
terians of  America  had  risen  to  this  height.  There  were 
fears  and  anxieties  on  the  part  of  the  weaker  sects  at  the 
close  of  the  struggle  for  Independence,  lest  the  Presby- 
terians should  take  advantage  of  their  pre-eminence,  and 
make  the  Presbyterian  Church  the  established  church  of 
the  Middle  colonies.  But  this  suspicion  was  removed 
by  the  action  of  the  Synod  of  New  York  and  Philadelphia 
in  1783. 

"  It  having  been  represented  to  Synod,  that  the  Presbyterian 
Church  suffers  greatly  in  the  opinion  of  other  denominations, 
from  an  apprehension  that  they  hold  intolerant  principles,  the 
Synod  do  solemnly  and  publickly  declare,  that  they  ever  have, 
and  still  do  renounce  and  abhor  the  principles  of  intolerance  ; 
and  we  do  believe  that  every  member  of  civil  society  ought  to  be 
protected  in  the  full  and  free  exercise  of  their  religion."  {Records, 
p.  499.) 


THE  AMERICAN  REVOLUTION.  355 

The  Reformed  Churches  were  in  entire  sympathy  with 
this  position.  The  American  Presbyterians  had  ad- 
vanced to  a  doctrine  of  toleration  beyond  anything 
recognized  elsewhere  in  the  world  ;  to  the  mutual  recog- 
nition of  the  rights  of  all  men  to  the  full  and  free  exer- 
cise of  their  religion  under  the  protection,  but  not  under 
the  control  or  direction  of  the  civil  government.  The 
doctrine  of  the  separation  of  Church  and  State  was  in- 
scribed upon  the  banners  of  American  Presbyterianism. 

"  For  more  than  two  centuries  the  humbler  Protestant  sects 
had  sent  up  the  cry  to  heaven  for  freedom  to  worship  God.  To 
the  panting  for  this  freedom  half  the  American  States  owed  their 
existence,  and  all  but  one  or  two  their  increase  in  free  population. 
The  immense  majority  of  the  inhabitants  of  the  thirteen  colonies, 
were  Protestant  dissenters  ;  and,  from  end  to  end  of  their  conti- 
nent, from  the  rivers  of  Maine  and  the  hills  of  New  Hampshire 
to  the  mountain  valleys  of  Tennessee  and  the  borders  of  Georgia, 
one  voice  called  to  the  other,  that  there  should  be  no  connection 
of  the  church  with  the  state,  no  establishment  of  any  one  form 
of  religion  by  the  civil  power  ;  that  '  all  men  have  a  natural  and 
inalienable  right  to  worship  God  according  to  the  dictates  of 
their  own  consciences  and  understandings.'  With  this  great  idea 
the  colonies  had  travailed  for  a  century  and  a  half ;  and  now,  not 
as  revolutionary,  not  as  destructive,  but  simply  as  giving  utterance 
to  the  thought  of  the  nation,  the  States  stood  up  in  succession,  in 
the  presence  of  one  another  and  before  God  and  the  world,  to 
bear  their  witness  in  favor  of  restoring  independence  to  con- 
science and  the  mind."     (Bancroft,  in  /.  c,  V.,  p.  120.) 

The  recognition  of  the  independence  of  the  American 
colonies,  which  was  achieved  after  a  long,  bloody,  and 
exhausting  war,  was  followed  by  an  internal  political 
contest  as  to  the  form  of  government  which  the  colonies 
should  assume.  The  American  colonies  had  been  inde- 
pendent of  one  another,  with  their  only  unity  in  their  com- 
mon attachment  to  the  mother  country.  They  had  been 
compacted  together  by  the  sufferings  and  the  triumphs  of 
the  war  of  independence ;  they  were  obliged  to  search 


356  AMERICAN  PRESBYTERIANISM. 

their  way  to  a  plan  of  government  which  would  give 
them  sufficient  unity  without  infringing  upon  the  liber- 
ties of  the  individual  colonies.  The  choice  was  to  be 
made  between  a  confederation  of  independent  States,  and 
a  constitutional  republic.  The  American  colonies  ad- 
vanced in  a  few  years  through  the  confederation  to  the 
republic.  These  discussions  as  to  the  civil  government 
of  the  American  colonies  were  influenced  in  no  small 
measure  by  the  ecclesiastical  governments  with  which  its 
citizens  were  most  familiar. 

The  choice  between  a  confederacy  and  a  republic  was 
very  much  the  same  as  a  choice  between  Congregation- 
alism and  Presbyterianism  ;•  for  Congregationalism  is  a 
confederacy  of  independent  churches,  but  Presbyterian- 
ism is  an  organized  representative  and  constitutional 
government.  The  Presbyterian  form  of  government 
was  familiar  to  the  great  mass  of  the  inhabitants  of  the 
Middle  and  Southern  colonies  ;  it  was  the  form  of  govern- 
ment which  Puritan  Episcopacy  has  ever  preferred.  The 
Congregationalism  of  Connecticut  and  of  other  parts  of 
New  England  tended  in  the  same  direction.  There  is 
no  reason  to  doubt  that  Presbyterianism  influenced  the 
framers  of  the  Constitution  in  their  efforts  to  erect  a 
national  organism,  —  a  constitutional  republic.  But 
Congregationalism  also  had  its  influence  in  defining  the 
limitations  of  the  supremacy  of  the  general  government 
and  in  the  reservation  of  the  sovereignty  ot  the  States 
in  all  those  affairs  which  were  not  assigned  to  the  gen- 
eral government.  It  is  true,  Presbyterianism  was  prepared 
for  such  limitations  by  the  Scotch  Barrier  Act  of  1697, 
which  prevented  hasty  legislation  by  an  appeal  to  all 
the  Presbyteries  of  the  Church  ;  and  still  more  by  the 
persistent  resistance  of  American  Presbyterianism  to 
any  legislative  power  in  the  Synod,  without  the  con- 
sent   of    the     Presbyteries.*      But    the    limitations    of 

*  See  pp.  209,  245. 


THE  AMERICAN  REVOLUTION.  357 

ttw  general  government  in  the  American  Constitution 
were  beyond  anything  known  to  Presbyterianism  before, 
and  the  reserved  rights  of  the  States  were  vastly  in  ex- 
cess of  any  rights  ever  claimed  or  exercised  by  Presby- 
teries. The  American  form  of  civil  government  was  a 
happy  combination  of  some  of  the  best  features  pre- 
sented in  Presbyterianism  and  in  Congregationalism. 

The  Synod  of  New  York  and  Philadelphia  in  1783 
issued  their  pastoral  letter,  in  which  they  say : 

"  We  cannot  help  congratulating  you  on  the  general  and 
almost  universal  attachment  of  the  Presbyterian  body  to  the 
cause  of  liberty  and  the  rights  of  mankind.  This  has  been 
visible  in  their  conduct,  and  has  been  confessed  by  the  com- 
plaints and  resentment  of  the  common  enemy.  Such  a  circum- 
stance ought  not  only  to  afford  us  satisfaction  on  the  review,  as 
bringing  credit  to  the  body  in  general,  but  to  increase  our  grati- 
tude to  God,  for  the  happy  issue  of  the  war.  Had  it  been  un- 
successful, we  must  have  drunk  deeply  of  the  cup  of  suffering. 
Our  burnt  and  wasted  churches,  and  our  plundered  dwellings,  in 
such  places  as  fell  under  the  power  of  our  adversaries,  are  but  an 
earnest  of  what  we  must  have  suffered,  had  they  finally  prevailed. 
The  Synod,  therefore,  request  you  to  render  thanks  to  Almighty 
God,  for  all  his  mercies,  spiritual  and  temporal,  and  in  a  particular 
manner  for  establishing  the  Independence  of  the  United  States 
of  America.'' 

III. — EFFORTS  TO   UNITE  THE  PRESBYTERIAN  AND   RE- 
FORMED  CHURCHES. 

The  war  of  Independence  having  been  brought  to  a 
successful  conclusion,  the  minds  of  men  were  directed  to 
reconstruction  and  reunion  in  Church  as  well  as  in  State. 
John  Mason,  of  the  Scotch  Church  of  New  York  City, 
was  the  leader  in  this  movement.  He  wrote  to  a  friend 
in  Scotland  in  1775  with  reference  to  the  controversy 
between  the  Burgers  and  Anti-Burgers,  and  called  it 
"  the  dry,  the  fruitless,  the  disgracing,  the  pernicious 
controversy  about  the  burgess  oath,"  and  said : 


358  AMERICAN  PRESBTTERIANISM. 

"  This  controversy  has  done  infinite  injury  to  the  cause  of  God 
in  Scotland,  and  wherever  it  has  shed  its  malignant  influences. 
For  my  own  part,  I  cannot  reflect  upon  it  without  shame  and 
perplexity.  Though  we  differ  only  about  the  meaning  of  some 
burgess-oaths  and  some  acts  of  parliament,  our  mutual  opposi- 
tion has  been  as  fierce  as  probably  it  would  have  been  had  we 
differed  about  the  most  important  points  of  Christianity.  The 
infatuation  we  have  fallen  into  will  amaze  posterity."  (McKer- 
row,  in  /.  c,  p.  314.) 

Through  his  influence  the  two  Associate  Presbyteries 
united  with  the  Reformed  Presbytery  in  constituting  the 
Associate  Reformed  Synod,  November  1,  1782,  com- 
posed of  three  Presbyteries,  Pennsylvania,  New  York, 
and  Londonderry.  There  were  several  dissenting  min- 
isters who  by  the  aid  of  fresh  supplies  of  ministers  from 
Scotland  were  enabled  to  perpetuate  the  Anti-  Burger  and 
the  Reformed  Presbyterian  bodies.  In  1798  the  Re- 
formed Presbytery  of  North  America  was  constituted. 
Messrs.  Marshall  and  Clarkson,  of  the  Associate  Presby- 
tery of  Pennsylvania,  refused  to  unite  with  the  Synod, 
and  claimed,  with  three  elders  who  adhered  to  them,  to 
be  the  Presbytery.  They  were  strengthened  by  Mr. 
Thomas  Beveridge  in  1783.* 

The  Associate  Reformed  Synod  at  once  absorbed  all 
that  was  left  of  the  Presbyterianism  of  New  England. 
The  Synod  of  New  England  was  weakened  by  the  death 
of  several  of  its  most  eminent  ministers,  and  by  the 
withdrawal  of  a  number  of  ministers  and  churches  which 
were  dissatisfied  with  its  discipline,  so  that  September 
12,  1782,  the  Synod  was  dissolved,  and  its  members 
constituted  themselves  the  Presbytery  of  Salem.  They 
endeavored  to  form  a  union  with  the  Presbytery  of 
Grafton,  but  failed ;  and  they  declined  to  unite  with  the 
Presbytery  at  the  Eastward.f     The  Presbytery  of  Salem 


»  McKerrow,  in  /.  c,  p.  334.  t  Blaikie,  in  /.  c,  p.  204. 


THE  AMERICAN  REVOLUTION.  359 

continued  to  dwindle  until  September  14,  1791,  when  it 
adjourned  sine  die.* 

The  Presbytery  at  the  Eastward  continued  in  corre- 
spondence with  the  Presbytery  of  Grafton.  A  Synodical 
Convention  was  held  at  Dartmouth  College,  August  23, 
1792,  to  effect  a  union  of  these  two  Presbyteries  with 
the  Associate  Reformed  Presbytery,  but  without  result. 
March  13,  1793,  John  Murray,  who  was  the  master  spirit 
of  the  Presbytery  at  the  Eastward,  died,  and  October 
25>  l793>  ^  agreed  to  a  union  with  the  Associate  Re- 
formed Presbytery  of  Londonderry,  and  became  merged 
in  it.f  The  Presbytery  of  Grafton  soon  afterwards 
passed  out  of  existence. 

In  1785  the  Synod  of  New  York  and  Philadelphia 
were  informed 

"  that  some  of  the  brethren  of  the  Dutch  Synod,  and  one  of  the 
members  of  the  Associate  Reformed  Synod  had  expressed  a 
desire  of  some  measures  being  taken  for  promoting  a  friendly 
intercourse  between  the  three  Synods  or  laying  a  plan  for  some 
kind  of  union  among  them,  whereby  they  might  be  enabled  to 
unite  their  interests,  and  combine  their  efforts,  for  promoting 
the  great  cause  of  truth  and  vital  religion  ;  and  at  the  same  time 
giving  it  as  their  judgment,  that  such  plan  was  practicable  :  the 
Synod  were  happy  in  finding  such  a  disposition  in  the  brethren 
of  the  above  Synods,  and  cheerfully  concur  with  them  in  think- 
ing that  such  a  measure  is  both  desirable  and  practicable,  and 
therefore  appoint  Drs.  Witherspoon,  Jones,  Rodgers,  McWhorter, 
Smith,  Messrs.  Martin,  Duffield,  Alexander  Miller,  Israel  Read, 
John  Woodhull,  and  Nathan  Kerr,  a  committee  to  meet  with 
such  committees  as  may  be  appointed  by  the  Low  Dutch  Synod 
now  sitting  in  New  York,  and  by  the  Associate  Synod  to  meet  in 
that  city  next  week,  at  such  time  and  place  as  may  be  agreed 
upon,  to  confer  with  the  brethren  of  said  Synods  on  this  import- 
ant subject,  and  to  concert  such  measures  with  them  for  the 
accomplishment  of  these  great  ends  as  they  shall  judge  expedient, 
and  report  the  same  to  the  next  meeting  of  this  Synod." 

*  Blaikie,  in  /.  c,  pp.  216  seq. 

t  Blaikie,  in  /.  <:.,  pp.  247,  255,  273,  293  seq. 


360  AMERICAN  PRESBYTERIANISM. 

There  were  several  favorable  circumstances  which  ren- 
dered a  union  of  some  sort  practicable.  Three  distin- 
guished divines — John  Mason,  J.  H.  Livingston,  and 
John  Rodgers — represented  the  three  denominations  in 
the  churches  of  New  York  City,  and  were  in  entire  ac- 
cord with  one  another.  John  Mason  had  already  ac- 
complished a  great  task  in  combining  the  Reformed,  the 
Anti-Burgers,  and  the  Burgers  into  one  Synod.  He  had 
a  taste  of  reunion,  and  he  was  desirous  of  more  of  it. 
Dr.  Livingston  was  more  cautious.  In  a  letter  to  Dr. 
Westerlo,  December  22,  1783,  he  had  said: 

"  Our  correspondence  with  our  mother  churches  in  Holland, 
and  the  possibility  of  being  increased  by  emigrations  from  thence, 
should  at  least  incline  us  to  remain  as  pure  and  unsuspected  of 
any  mixture  as  possible — unless  some  generous  and  proper  plan, 
formed  by  a  genius  equal  to  the  task,  should  be  drawn  for  unit- 
ing all  the  Reformed  Churches  in  America  into  one  national 
church — which  notwithstanding  the  seeming  difficulties  in  the 
way,  I  humbly  apprehend  will  be  practicable  and,  consistent  with 
the  outlines  drawn  by  Professor  Witsius  for  King  William  the 
Third,  I  yet  hope  to  see  accomplished."  (Alexander  Gunn, 
Memoirs  of  J.  H.  Livingston,  p.  1 59.) 

In  October,  1784,  Dr.  Livingston  was  chosen  Professor 
of  Theology  of  the  Dutch  Reformed  Church,  and  he 
delivered  his  inaugural  May  19,  1785,  in  the  old  Dutch 
Church  in  New  York  City.  He  continued  to  be  pro- 
fessor and  pastor  in  New  York  until  18 10,  when  he  re- 
moved to  New  Brunswick,  N.  J. 

Efforts  had  been  made  to  secure  the  abandonment  of 
the  college  at  New  Brunswick  and  a  union  with  Prince- 
ton. Dr.  Livingston's  plan,  in  1683, f  was  that  a  Divinity 
Hall  should  be  erected  at  New  Brunswick,  and  that  the 
Presbyterians  and  the  Reformed  should  unite  in  the  sup- 
port of  the  college  at  Princeton  and  the  Divinity  School 


Corwin,  in  /.  c,  p.  106.  tGunn,  in  /.  c,  pp.  156  seq. 


THE  AMERICAN  REVOLUTION.  361 

at  New  Brunswick.  This  was  an  excellent  scheme,  and, 
if  it  had  been  carried  out,  the  two  denominations  would 
have  attained  organic  union  in  a  few  years,  but  local 
and  denominational  prejudices  prevented  its  accomplish- 
ment. The  union  conference  was  held  in  New  York  in 
October,  1785,  and  it  was  finally  agreed  to  unite  in  a 
biennial  convention  whose 

"  powers  shall  be  merely  of  counsel  and  advice,  and  that  it  shall 
on  no  account  possess  judiciary  or  executive  authority,  and  every 
subject  that  shall  come  regularly  before  the  convention,  shall 
after  being  properly  digested,  be  referred  to  the  respective  Syn- 
ods, together  with  the  opinion  of  the  convention,  and  the  rea- 
sons on  which  it  is  founded,  for  their  judiciary  and  ultimate  de- 
cision."    {Records,  p.  521.) 

The  first  convention  was  held  in  New  York  in  the  au- 
tumn of  1786. 

In  1788  the  Dutch  Reformed  Church  appointed  a 
Committee  to  translate  and  publish  the  symbols  of  the 
Church.  After  careful  revision  these  were  adopted  as 
the  Constitution  of  the  Church  in  1792,  and  in  1794  the 
General  Synod  was  organized  with  five  classes. 

In  this  same  year  they  resolved : 

"  As  a  friendly  correspondence  with  sister  churches  will  doubt- 
less conduce  to  strengthen  and  establish  the  cause  of  religion, 
the  General  Synod  sincerely  wish  to  open  such  a  correspondence 
and  prosecute  it  to  a  union  with  the  Reformed  German  Churches 
of  Pennsylvania;  for  which  purpose  the  Synod  have  thought 
proper  to  appoint  a  committee,  whose  business  it  shall  be  to  take 
the  earliest,  and,  if  possible,  the  most  effectual  measures  to  bring 
so  desirable  a  thing  into  effect ;  that  this  committee  be  the  Rev. 
Dr.  Livingston  and  the  Rev.  Messrs.  Solomon  FrSligh,  Peter 
Stryker,  and  C  A.  Peik,  who  will  gladly  embrace  the  opportu- 
nities which  may  offer  in  providence  for  pursuing  the  same ;  and 
that  any  three  of  them  be  a  quorum  to  transact  this  business. 
The  Synod  further  declare  their  earnest  desire  that  the  earliest 
opportunity  be  taken  to  revive  the  friendly  correspondence 
entered  into  with  the  Presbyterian  and  Associate  Reformed 
Churches  in  America."    {Minutes  of  General  Synod,  I.,  p.  258.) 


362  AMERICAN  PRESBYTERIANISM. 

At  the  close  of  the  century  the  Synod  report  139  con- 
gregations, 59  ministers,  and  5  candidates. 

The  German  Reformed  Church  adopted  a  Constitution 
in  1793,  having  some  150  churches,  but  only  22  ordained 
ministers. 

IV.— THE   ORGANIZATION  OF  THE  GENERAL  ASSEMBLY. 

The  American  Presbyterian  Church  continued  to  grow 
with  great  rapidity  after  the  Revolution.  It  was  spread 
over  a  large  territory  from  New  York  to  Georgia ;  and 
it  was  simply  impossible  for  all  the  ministers,  or  even  a 
majority  of  them,  to  meet  together  in  the  annual  Synod. 
A  system  of  representation  was  rendered  necessary.  This 
might  have  been  accomplished  by  changing  the  Synod 
into  a  representative  body ;  but  it  was  preferred  to  use 
the  Synod  as  a  larger  Presbytery  in  which  all  the  minis- 
ters residing  in  a  section  of  the  country  might  assemble, 
and  to  organize  a  representative  General  Assembly.  The 
American  Presbyterian  Church,  under  the  influence  of 
Dr.  Witherspoon,  was  tending  strongly  towards  the  meth- 
ods of  government  and  discipline  of  the  Presbyterian 
Church  of  Scotland. 

This  tendency  was  offensive  to  quite  a  number  of  the 
American  ministers,  who  were  jealous  of  ecclesiastical 
domination.  Several  of  these  claimed  the  privileges  of 
the  Plan  of  Unioii*  and  peaceably  withdrew  from  the 
Synod.  The  leader  in  this  movement  was  Jacob  Green, 
of  Hanover,  New  Jersey. 

"  His  exceptions  were  directed  against  the  exercise  of  power 
by  the  Synod,  according  to  '  the  Directory  of  Church  Govern- 
ment authorized  by  the  General  Assembly  of  the  Church  of  Scot- 
land.' 'They  assumed,'  he  said,  'the  authoritative  enacting 
style  in  their  minutes,  appointing  and  requiring,  instead  of  rec- 
ommending and  desiring.'  They  moreover  assumed  a  'legislative 

*  See  p.  318. 


THE  AMERICAN  REVOLUTION.  363 

power  "appointed  ministers  and  candidates  to  travel  to  distant 
parts,  supply  vacancies,  &c,'-had  '  ordered— no\.  des  ire  d-contn- 
butions  '—had  claimed  a  power  to  liberate  ministers  from  their 
people,  against  the  will  of  the  latter.-as,  for  instance,  'several 
presidents  for  the  college.'  They  had  required  candidates  to 
study  a  year  after  taking  their  degree,— had  ordered  licentiates 
to  write  their  notes  at  large  and  show  them  to  some  minister- 
had  enjoined  the  keeping  of  registers  of  births,  baptisms,  mar- 
riages, and  burials— had  also  enjoined  ministers  not  to  use  notes 
in  preaching;  and,  in  the  union  of  the  two  Synods,  the  West- 
minster Confession  'without  any  liberty  for  explanation  in  any 
article,  was  enjoined  upon  all  their  ministers,  who  were  to  teach 
and  preach  accordingly.'  "     (E.  H.  Gillett,  in  /.  c,  p.  209.) 

These  representations  are  certainly  overdrawn ;  they 
show  the  straining  of  a  dissatisfied  man  to  make  up  a 
case  by  heaping  up  a  mass  of  miscellaneous  complaints. 
Yet  there  was  an  underlying  grievance  in  the  tendency 
to  greater  strictness  and  imperiousness  in  the  exercise  of 
government  and  discipline  on  the  part  of  the  Synod; 
and    especially  in    the  rules    for    candidates,  which,    in 
I  the    judgment    of    Jacob    Green,    and    his    associates, 
hindered    the   training  of    a   godly   ministry   and    pre- 
vented   the   more    rapid    increase   of   the   church.     Ac- 
cordingly,   Jacob    Green    withdrew    from    the    Synod 
in  October,  1779,  and  was   followed  by  Joseph  Grover, 
Amzi    Lewis,    and    Ebenezer    Bradford.      These    four 
organized  the  Associated  Presbytery  of  Morris  County 
May  3,   1780.      It    increased    rapidly   in    numbers,  and 
October,    1 79 1,    the    Associated    Presbytery    of   West- 
chester was  organized,  and  Nov.  12,  1793,  the  Northern 
Associated  Presbytery  in  the  State  of  New  York.     In 
1795  these  three  Associated  Presbyteries  combined  in  an 
annual   convention.     For  some  years  they  barred   the 
way  of  the  progress  of  the  American  Presbyterian  Church 
in  New  York  State,  but  they  were  all  dissolved  early  in 
the  nineteenth  century,  and  absorbed  either  by  the  Gen- 
eral Assembly  or  Congregational  Associations.* 

*  Gillett,  in  /.  c,  pp.  213-218. 


3G4  AMERICAN  PRESBYTERIANISM. 

The  dissatisfaction  of  these  ministers  who  withdrew 
was  shared  by  no  inconsiderable  number  who  preferred 
to  remain  in  the  Synod  and  were  unwilling  to  separate 
without  imperative  reasons. 

In  order  to  remove  the  increasing  dissatisfaction  in  the 
Synod  and  to  appease  the  jealousies  of  foreign  influence  in 
the  government  of  the  Church,  it  became  indispensable 
that  the  Synod  should  organize  a  representative  General 
Assembly,  revise  the  Westminster  symbols,  and  adopt  a 
Constitution.  The  spirit  of  American  Independence, 
which  was  active  in  the  Church  as  well  as  in  the  State, 
imperatively  demanded  such  action. 

Accordingly,  in  1788,  the  Synod  resolved  to  organ- 
ize a  General  Assembly  composed  of  four  Synods : 
New  York  and  Nezv  Jersey,  with  four  Presbyteries,  Suf- 
folk, Dutchess  county,  New  York,  and  New  Brunswick ; 
Philadelphia,  with  five  Presbyteries,  Philadelphia,  Lewes, 
New  Castle,  Baltimore,  and  Carlisle ;  Virginia,  with  four 
Presbyteries,  Redstone,  Hanover,  Lexington,  and  Tran- 
sylvania ;  the  Carolinas,  with  three  Presbyteries,  Abing- 
don, Orange,  and  South  Carolina.  These  sixteen  Pres- 
byteries contained  177  ministers,  1 11  probationers,  and 
419  churches. 

The  Synod  revised  the  Westminster  Confession  and 
Catechisms,  striking  out  or  amending  objectionable 
clauses  or  sections  in  the  statements  respecting  the  rela- 
tion of  Church  and  State.  The  following  changes  were 
made  by  omissions. 

The  Westminster  Confession,  xx.  4,  reads : 

*'  And  because  the  power  which  God  hath  ordained,  and  the 
Liberty  which  Christ  hath  purchased,  are  not  intended  by  God, 
to  destroy,  but  mutually  to  uphold  and  preserve  one  another; 
They  who  upon  pretence  of  Christian  liberty,  shall  oppose  any 
lawful  Power,  or  the  lawful  exercise  of  it,  whether  it  be  Civil  or 
Ecclesiastical,  resist  the  Ordinance  of  God.  And,  for  their  pub- 
lishing of  such  Opinions,  or  maintaining  of  such  practices,  as  are 


THE  AMERICAN  REVOLUTION. 


365 


contrary  to  the  light  of  Nature,  or  to  the  known  Principles  of 
Christianity ;  whether  concerning  Faith,  Worship,  or  Conversa- 
tion, or  to  the  Power  of  Godliness ;  or,  such  eronious  Opinions 
or  practices,  as  either  in  their  own  nature,  or  in  the  manner  of 
publishing  or  maintaining  them,  are  destructive  to  the  external 
Peace  and  Order  which  Christ  hath  established  in  the  Church, 
they  may  lawfully  be  called  to  account,  and  proceeded  against  by 
the  Censures  of  the  Church,  and  by  the  power  of  the  Civil  Magis- 
trate:'    (We  cite  from  the  London  edition  of  1658.) 

This  was  amended  by  striking  out  the  last  clause, 
which  we  have  given  in  italics. 

The  Larger  Catechism  was  amended  in  question  109 
by  striking  out  the  clause,  "  tolerating  a  false  Religion" 
from  the  catalogue  of  sins  forbidden  in  the  Second  Com- 
mandment. 

The  following  sections  were  entirely  revised  : 

Westminster  Confession,  xxiii.  3. 


The  American  Revision. 
Civil  magistrates  may  not  as- 
sume to  themselves  the  admin- 
istration of  the  Word  and  Sac- 
raments, or  the  power  of  the 
keys  of  the  kingdom  of  heaven ; 
or,  in  the  least,  interfere  in  mat- 
ters of  faith.  Yet  as  nursing 
fathers,  it  is  the  duty  of  civil 
magistrates  to  protect  the 
church  of  our  common  Lord, 
without  giving  the  preference 
to  any  denomination  of  Chris- 
tians above  the  rest,  in  such  a 
manner,  that  all  ecclesiastical 
persons  whatever  shall  enjoy  the 
full,  free,  and  unquestioned  lib- 
erty of  discharging  every  part 
of  their  sacred  functions,  with- 
out violence  or  danger.  And, 
as  Jesus  Christ  hath  appointed 


The  Original  Text. 
The  civil  magistrate  may  not 
assume  to  himself  the  adminis- 
tration of  the  Word  and  Sacra- 
ments, or  the  power  of  the  keys 
of  the  kingdom  of  heaven  ;  yet 
he  hath  authority,  and  it  is  his 
duty  to  take  order,  that  unity 
and  peace  be  preserved  in  the 
Church,  that  the  truth  of  God 
be  kept  pure  and  entire,  that  all 
blasphemies  and  heresies  be 
suppressed,  all  corruptions  and 
abuses  in  worship  and  discipline 
prevented  or  reformed  ;  and  all 
the  ordinances  of  God  duly  set- 
tled, administered,  and  observ- 
ed. For  the  better  effecting 
whereof  he  hath  power  to  call 
synods,  to  be  present  at  them, 
and  to  provide  that  whatsoever 


366 


AMERICAN  PRESBYTERIANISM. 


a  regular  government  and  dis- 
cipline in  his  church,  no  law  of 
any  commonwealth  should  in- 
terfere with,  let,  or  hinder,  the 
due  exercise  thereof,  among  the 
voluntary  members  of  any  de- 
nomination of  Christians,  ac- 
cording to  their  own  profession 
and  belief.  It  is  the  duty  of  civil 
magistrates  to  protect  the  per- 
son and  good  name  of  all  their 
people,  in  such  an  effectual 
manner  as  that  no  person  be 
suffered,  either  upon  pretence 
of  religion  or  infidelity,  to  offer 
any  indignity,  violence,  abuse, 
or  injury  to  any  other  person 
whatsoever  :  and  to  take  order, 
that  all  religious  and  ecclesias- 
tical assemblies  be  held  without 
molestation  or  disturbance. 


is  transacted  in  them  be  accord- 
ing to  the  mind  of  God. 


Westminster  Confession,  xxxi.  I. 


The  Original  Text. 

For  the  better  government 
and  further  edification  of  the 
Church,  there  ought  to  be  such 
assemblies  as  are  commonly 
called  synods  or  councils. 

II.  As  magistrates  may  law- 
fully call  a  synod  of  ministers 
and  other  fit  persons  to  consult 
and  advise  with  about  matters 
of  religion  :  so,  if  magistrates 
be  open  enemies  to  the  Church, 
the  ministers  of  Christ,  of  them- 
selves, by  virtue  of  their  office  ; 
or  they,  with  other  fit  persons, 
upon  delegation  from  their 
churches,  may  meet  together 
in  such  assemblies. 


The  American  Revision. 

For  the  better  government 
and  further  edification  of  the 
church,  there  ought  to  be  such 
assemblies  as  are  commonly 
called  synods  or  councils:  and 
it  belongeth  to  the  overseers 
and  other  rulers  of  the  particu- 
lar churches,  by  virtue  of  their 
office,  and  the  power  which 
Christ  hath  given  them  for  edi- 
fication, and  not  for  destruction, 
to  appoint  such  assemblies;  and 
to  convene  together  in  them,  as 
often  as  they  shall  judge  it  ex- 
pedient for  the  good  of  the 
church. 


THE  AMERICAN  REVOLUTION.  337 

These  changes  in  the  Confession  and  Larger  Cate- 
chism adapt  the  venerable  Westminster  symbols  to  the 
American  idea  of  the  separation  of  Church  and  State 
and  the  comprehension  of  all  Christian  denominations, 
with  equal  rights,  liberties,  and  duties  under  the  same 
civil  government. 

The  Form  of  Government,  Book  of  Discipline,  and 
Directory  for  Worship  were  revised  with  care.  The  fol- 
lowing preliminary  principles  were  prefixed  to  them  : 

"  The  Presbyterian  Church  in  the  United  States  of  America,  in 
presenting  to  the  Christian  public  the  system  of  union,  and  the 
form  of  government  and  discipline  which  they  have  adopted, 
have  thought  proper  to  state,  by  way  of  introduction,  a  few  of 
the  general  principles  by  which  they  have  been  governed  in  the 
formation  of  the  plan.  This,  it  is  hoped,  will,  in  some  measure, 
prevent  those  rash  misconstructions,  and  uncandid  reflections, 
which  usually  proceed  from  an  imperfect  view  of  any  subject ;  as 
well  as  make  the  several  parts  of  the  system  plain,  and  the  whole 
perspicuous  and  fully  understood." 

They  are  unanimously  of  opinion  : 

"  I.  That '  God  alone  is  Lord  of  the  conscience,  and  hath  left 
it  free  from  the  doctrine  and  commandments  of  men  ;  which  are 
in  anything  contrary  to  his  word,  or  beside  it  in  matters  of  faith 
or  worship.'  Therefore,  they  consider  the  rights  of  private 
judgement,  in  all  matters  that  respect  religion,  as  universal  and 
unalienable  :  They  do  not  even  wish  to  see  any  religious  consti- 
tution aided  by  the  civil  power,  further  than  may  be  necessary 
for  protection  and  security,  and,  at  the  same  time,  may  be  equal 
and  common  to  all  others. 

"  II.  That,  in  perfect  consistency  with  the  above  principle  of 
common  right,  every  Christian  Church,  or  union  and  association 
of  particular  Churches,  are  entitled  to  declare  the  terms  of  admis- 
sion into  their  communion,  and  the  qualifications  of  their  minis- 
ters and  members,  as  well  as  the  whole  system  of  the  internal 
government  which  Christ  hath  appointed  :  That  in  the  exercise 
of  this  right,  they  may,  notwithstanding,  err,  in  making  the 
terms  of  communion  either  too  lax  or  too  narrow  :  yet,  even  in 


3(J3  AMERICAN  PRESBYTERIANISM. 

this  case,  they  do  not  infringe  the  liberty,  or  encroach  upon  the 
rights  of  others,  but  only  make  an  improper  use  of  their  own. 

"  III.  That  our  blessed  Saviour,  for  the  edification  of  the  visi- 
ble church,  which  is  his  body,  hath  appointed  officers,  not  only 
to  preach  the  gospel  and  administer  the  sacraments  ;  but  also  to 
exercise  discipline,  for  the  preservation  both  of  truth  and  duty ; 
and,  that  it  is  incumbent  upon  these  officers,  and  upon  the  whole 
church,  in  whose  name  they  act,  to  censure  or  cast  out  the  erro- 
neous and  scandalous ;  observing,  in  all  cases,  the  rules  con- 
tained in  the  word  of  God. 

"  IV.  That  truth  is  in  order  to  goodness  ;  and  the  great  touch- 
stone of  truth,  its  tendency  to  promote  holiness  ;  according  to 
our  Saviour's  rule,  '  by  their  fruits  ye  shall  know  them.'  And 
that  no  opinion  can  be  either  more  pernicious  or  more  absurd, 
than  that  which  brings  truth  and  falsehood  upon  a  level,  and 
represents  it  as  of  no  consequence  what  a  man's  opinions  are. 
On  the  contrary,  they  are  persuaded  that  there  is  an  inseparable 
connection  between  faith  and  practice,  truth  and  duty.  Other- 
wise it  would  be  of  no  consequence  either  to  discover  truth,  or 
to  embrace  it. 

"  V.  That,  while  under  the  conviction  of  the  above  principle, 
they  think  it  necessary  to  make  effectual  provision,  that  all  who 
are  admitted  as  teachers,  be  sound  in  the  faith  ;  they  also  believe 
that  there  are  truths  and  forms,  with  respect  to  which  men  of 
good  characters  and  principles  may  differ.  And  in  all  these  they 
think  it  the  duty,  both  of  private  Christians  and  Societies,  to  ex- 
ercise mutual  forbearance  towards  each  other. 

"  VI.  That  though  the  character,  qualifications,  and  authority 
of  Church-officers,  are  laid  down  in  the  holy  Scriptures,  as  well 
as  the  proper  method  of  their  investiture  and  institution ;  yet 
the  election  of  the  persons,  to  the  exercise  of  this  authority,  in 
any  particular  society,  is  in  that  society. 

"VII.  That  all  Church  power,  whether  exercised  by  the  body 
in  general,  or,  in  the  way  of  representation,  by  delegated  author- 
ity, is  only  ministerial  and  declarative :  That  is  to  say,  that  the 
Holy  Scriptures  are  the  only  rule  of  faith  and  manners  ;  that  no 
Church  judicatory  ought  to  pretend  to  make  laws,  to  bind  the 
conscience,  in  virtue  of  their  own  authority ;  and  that  all  their 
decisions  should  be  founded  upon  the  revealed  will  of  God :  Now 
though  it  will  easily  be  admitted,  that  all  Synods  and  Councils  may 
err,  through  the  frailty  inseparable  from  humanity ;  yet  there  is 


THE  AMERICAN  REVOLUTION.  309 

much  greater  danger,  from  the  usurped  claim  of  making  laws, 
than  from  the  right  of  judging  upon  laws  already  made,  and 
common  to  all  who  profess  the  Gospel ;  although  this  right,  as 
necessity  requires  in  the  present  state,  be  lodged  with  fallible 
men. 

"VIII.  Lastly,  That,  if  the  above  Scriptural  and  rational  prin- 
c'ples  be  steadfastly  adhered  to,  the  vigour  and  strictness  of  their 
discipline  will  contribute  to  the  glory  and  happiness  of  any 
Church.  Since  discipline  must  be  purely  moral  and  spiritual  in 
its  object,  and  not  attended  with  any  civil  effects,  it  can  derive 
no  force  whatever,  but  from  its  own  justice,  the  approbation  of 
an  impartial  public,  and  the  countenance  and  blessing  of  the 
great  Head  of  the  Church  universal." 

The  revision  of  the  six  documents  having  been  com- 
pleted, the  following  action  was  taken  : 

"  The  Synod  having  fully  considered  the  draught  of  the  form 
of  government  and  discipline,  did,  on  a  review  of  the  whole,  and 
hereby  do  ratify  and  adopt  the  same,  as  now  altered  and 
amended,  as  the  Constitution  of  the  Presbyterian  Church  in 
America,  and  order  the  same  to  be  considered  and  strictly 
observed  as  the  rule  of  their  proceedings,  by  all  the  inferior 
judicatories  belonging  to  the  body.  And  they  order  that  a 
correct  copy  be  printed,  and  that  the  Westminster  Confession  of 
Faith,  as  now  altered,  be  printed  in  full  along  with  it,  as  making 
a  part  of  the  constitution. 

"  Resolved.  That  the  true  intent  and  meaning  of  the  above 
ratification  by  the  Synod,  is,  that  the  Form  of  Government  and 
Discipline  and  the  Confession  of  Faith,  as  now  ratified,  is  to  con- 
tinue to  be  our  constitution  and  the  confession  of  our  faith  and 
practice  unalterable,  unless  two  thirds  of  the  Presbyteries  under 
the  care  of  the  General  Assembly  shall  propose  alterations  or 
amendments,  and  such  alterations  or  amendments  shall  be  agreed 
to  and  enacted  by  the  General  Assembly. 

"  The  Synod  having  now  revised  and  corrected  the  draught  of 
a  directory  for  worship,  did  approve  and  ratify  the  same,  and  do 
hereby  appoint  the  said  directory,  as  now  amended,  to  be  the 
directory  for  the  worship  of  God  in  the  Presbyterian  Church  in 
the  United  States  of  America.  They  also  took  into  considera- 
24 


370  AMERICAN  PRESBYTERIANISM. 

tion  the  Westminster  Larger  and  Shorter  Catechisms,  and  having 
made  a  small  amendment  of  the  larger,  did  approve,  and  do 
hereby  approve  and  ratify  the  said  Catechisms,  as  now  agreed 
on,  as  the  Catechisms  of  the  Presbyterian  Church  in  the  said 
United  States.  And  the  Synod  order,  that  the  said  Directory 
and  Catechisms  be  printed  and  bound  up  in  the  same  volume 
with  the  Confession  of  Faith  and  the  Form  of  Government  and 
Discipline,  and  that  the  whole  be  considered  as  the  standard  of 
our  doctrine,  government,  discipline,  and  worship,  agreeably  to 
the  resolutions  of  the  Synod  at  their  present  sessions."  {Records, 
pp.  546-5470 


The  Synod  adopted  the  Constitution  in  the  sense  of 
the  original  Adopting  Act  of  1729  and  the  terms  of  the 
Reunion  of  1758.*  This  is  clear  from  the  terms  of  sub- 
scription required  of  candidates  for  ordination  : 

"1.  Do  you  believe  the  Scriptures  of  the  Old  and  New  Testa- 
ments to  be  the  word  of  God,  the  only  infallible  rule  of  faith  and 
practice  ? 

"  2.  Do  you  sincerely  receive  and  adopt  the  confession  of  faith 
of  this  church,  as  containing  the  system  of  doctrine  taught  in  the 
Holy  Scriptures  ? 

"  3.  Do  you  approve  of  the  government  and  discipline  of  the 
Presbyterian  Church  in  these  United  States  ? 

"  4.  Do  you  promise  subjection  to  your  brethren  in  the  Lord  ? 

"  5.  Have  you  been  induced,  as  far  as  you  know  your  own 
heart,  to  seek  the  office  of  the  holy  ministry  from  love  to  God, 
and  a  sincere  desire  to  promote  his  glory  in  the  gospel  of  his 
Son? 

"  6.  Do  you  promise  to  be  zealous  and  faithful  in  maintaining 
the  truths  of  the  gospel,  and  the  purity  and  peace  of  the  church  ; 
whatever  persecution  or  opposition  may  arise  unto  you  on  that 
account  ? 

"  7.  Do  you  engage  to  be  faithful  and  diligent  in  the  exercise 
of  all  private  and  personal  duties,  which  become  you  as  a 
Christian  and  a  minister  of  the  gospel ;  as  well  as  in  all  relative 
duties,  and  the  public  duties  of  your  office;  endeavouring  to 
adorn  the  profession  of  the  gospel  by  your  conversation;  and 


*  See  pp.  216,  319. 


THE  AMERICAN  REVOLUTION.  3fl 

walking  with  exemplary  piety  before  the  flock  over  which  God 
shall  make  you  overseer  ?  " 

In  these  ordination  vows  are  wrapt  up  all  the  prin- 
ciples for  which  American  Presbyterians  had  been  con- 
/  tending  from  the  beginning — liberal  subscription  to  the 
;  system  of  doctrine,  a  general  approval  of  the  Presbyterian 
mode  of  government  and  discipline,  and  the  necessity  of 
piety  and  gracious  experience  in  the  ministry. 

The  spirit  of  Jonathan  Dickinson  and  Gilbert  Tennent 
animated  the  Synod  of  1788  ;  and  the  Holy  Spirit  of  God 
presided  over  their  deliberations,  and  brought  the  body 
to  a  harmonious  and  a  unanimous  conclusion. 

That  the  Synod  was  a  broad  and  tolerant  body,  is 
clear  from  external  and  internal  testimony.  The  Pres- 
bytery of  Suffolk  was  offended  at  some  proposed  modi- 
fications in  the  Form  of  Government,  in  the  direction  of 
strictness.  The  Synod  replied  to  their  Overture  in  1787 
requesting  a  separation,  with  the  desire  that  their  request 
should  be  reconsidered,  representing  : 

"  We  have  always  supposed  that  you,  as  brethren  with  us,  be- 
lieved in  the  same  general  system  of  doctrine,  discipline,  worship, 
and  Church  government,  as  the  same  is  contained  in  the  West- 
minister Confession  of  Faith,  Catechisms,  and  Directory 

We  are  Presbyterians,  and  we  firmly  believe  the  Presbyterian 
system  of  doctrine,  discipline,  and  Church  government  to  be 
nearer  to  the  Word  of  God  than  that  of  any  other  sect  or  de- 
nomination of  Christians.  Shall  all  other  sects  and  parties  be 
united  among  themselves  for  their  support  and  increase,  and 
Presbyterians  divided  and  subdivided,  so  as  to  be  the  scorn  of 
some  and  the  prey  of  others  ?  "     {Records,  p.  532.) 

This  letter,  and  the  able  Committee  appointed  by 
Synod  to  "  remove  difficulties,"  gave  satisfaction  to  the 
Presbytery  of  Suffolk,  and  it  continued  cordially  with 
the  Synod,  and  united  in  the  adoption  of  the  Constitu- 
tion.    It  was  the  " general  system  of  doctrine,  discipline, 


372  AMERICAN  PRESBYTERIANISM. 

worship,  and  church  government,"  which  was  adopted 
in  the  Constitution,  and  matters  not  essential  and  neces- 
sary to  this  "general  system  "  were  in  1789,  as  in  1729 
and  1758,  not  binding. 

We  have  also  external  testimony.  William  Marshall, 
of  the  Scots  Presbyterian  Church  in  Philadelphia,*  in  his 
Catechism  (1784)  thus  describes  the  Synod  of  New  York 
and  Philadelphia: 

"  This  Synod,  and  the  people  under  their  inspection,  are  the 
most  numerous  body  of  Presbyterians  in  the  United  States. 
They  are  composed  of  ministers  and  people  from  different  coun- 
tries ;  hence  it  is  not  surprising  that  they  are  not  of  one  heart 
and  one  mind  in  the  faith.  However,  it  appears  to  be  a  received 
principle  among  them  that  whatever  is  disputed  among  the  pious 
and  learned  ought  not  to  be  a  term  of  communion  in  the  Chris- 
tian Church,  and  hence  they  live  generally  in  peace  with  one 

another,  notwithstanding  their  jarring  sentiments  "(p.  137) 

"  The  divine  right  of  Presbyterial  government  is  not  generally  ad- 
mitted, but  they  maintain  Church  government  to  be  doubtful ; 
hence  ministers  of  the  Episcopal,  Independent,  and  Baptist  com- 
munions who  have  a  glaring  appearance  of  piety,  are  admitted 
into  their  pulpits"  (p.  139). 

This  representation  is  certainly  overdrawn,  and  is  to 
be  estimated  as  coming  from  a  bitter  partisan,  and  yet 
the  underlying  truth  in  it,  which  Marshall  meant  for 
censure,  is  a  highly  creditable  representation  of  the 
catholic  spirit  and  character  of  the  American  Presbyte- 
rian Church. 

With  the  adoption  of  the  Constitution  and  the  organi- 
zation of  the  General  Assembly,  the  American  Presby- 
terian Church  passed  from  the  colonial  period,  and  en- 
tered into  the  first  period  of  the  history  of  the  American 
nation,  as  a  fully-organized  and  well-equipped  body,  on 


*  Marshall  was  one  of  the  two  ministers  who  declined  to  unite  with  the  Asso- 
ciate Reformed  Synod,  and  adhered  to  the  Anti-Burger  Synod  of  Scotland.  See 
p.  358. 


THE  AMERICAN  REVOLUTION.  373 

an  equality  with  the  Presbyterian  bodies  of  the  Old 
World.  It  had  been  planted  by  English  Presbyterians ; 
these  had  united  with  a  generous  type  of  Irish  and 
Scotch  Presbyterians  in  the  organization  of  a  Presbytery  ; 
the  Presbytery  received  into  its  membership  Presbyte- 
rians from  many  lands  and  of  many  types,  and  grew  into 
a  Synod  ;  it  adopted  the  Westminster  Standards  in  1729, 
and  steered  safely  between  the  Scylla  of  the  license  of 
non-subscription  and  the  Charybdis  of  the  tyranny  of 
strict  subscription.  The  first  rupture  brought  on  by 
violence  was  a  severe  lesson  to  the  strict  subscriptionists 
and  narrow  dogmatists,  and  the  reunion  re-established 
the  whole  Church  on  the  platform  of  the  original  Adopt- 
ing Act.  When  the  Constitution  was  adopted,  the 
American  Presbyterian  Church  adhered  to  its  original 
position,  and  there  it  stands  to-day  after  another  century 
of  progress,  disruption,  reunion,  and  marvellous  growth. 
About  this  banner  of  a  broad,  generous,  and  tolerant 
Presbyterianism,  all  the  Presbyterian  bodies  of  the  land 
will  eventually  rally.  When  they  have  learned  to  value 
less  the  national  peculiarities  which  they  have  inherited 
from  their  foreign  ancestors,  and  to  insist  less  upon  the 
minor  matters  and  circumstantials  of  religion  which  they 
have  received  by  tradition  of  the  elders,  they  will  see 
that  the  essential  and  prudential  American  Presbyterian- 
ism which  combines  the  conservative  and  the  progressive 
forces  of  the  age,  and  comprehends  all  the  legitimate 
types  of  Presbyterianism,  is  vastly  higher  than  any  of  the 
elements  of  which  it  is  composed,  be  they  Huguenot, 
Puritan,  Covenanter,  Dutch,  Welsh,  Irish,  Swiss,  Ger- 
man, or  any  other. 


APPENDIX. 


This  Appendix  contains  a  number  of  official  documents  ;  several 
letters,  recently  discovered  by  the  author,  and  by  other  friends  who 
have  kindly  granted  him  permission  to  use  them  ;  and  illustrative 
matter  of  various  sorts,  which  would  have  overburdened  the  nar- 
rative. 

I. 
The  Book  of  Discipline  of  the  Elizabethan  Presbyte- 
rians. 

When  the  English  Presbyterians  in  the  reign  of  Elizabeth 
undertook  to  establish  the  Presbyterian  discipline  in  the  Church 
of  England  it  was  necessary  for  them  to  agree  upon  a  book  of 
Discipline.  Such  a  book  was  drafted  by  Walter  Travers  and 
Thomas  Cartwright,  on  the  basis  of  the  larger  work  of  Travers. 
which  was  published  in  1574.  under  the  title:  Ecclesiastical  Dis- 
ciplines et  An^licana:  Ecclesice  ab  ilia  aberraiione,  plena  e  verbo 
Dei  et  dilucida  Explicatio,  and  translated  in  the  same  year  by 
Thomas  Cartwright.  A  second  edition  of  the  translation  was 
published  at  Geneva  in  1580.  The  draft  of  the  Book  of  Disci- 
pline was  carefully  considered  by  conferences  in  London  and 
Warwickshire.  In  1584  it  was  revised  by  a  general  synod  in 
London,  and  referred  to  Mr.  Travers  for  correction.  In  1588  it 
was  signed  at  an  Assembly  in  Warwickshire,  and  in  1590  by  as 
many  as  500  ministers  in  all  parts  of  England.  The  original  edi- 
tion in  Latin  seems  to  have  entirely  disappeared.  It  was  dili- 
gently searched  for  by  the  prelates,  and  wherever  found  it  was 
destroyed.  A  few  copies  of  an  English  translation  were  pre- 
served. In  1644  a  copy  (found  in  the  study  of  Thomas  Cartwright) 
was  republished  in  London.  This  copy  was  reprinted  in  1872  as 
"a  contribution  to  the  Tercentenary  Commemoration,  by  ' the 
Synod  of  the  Presbyterian  Church  in  England,'  of  the  erection 
of  the  First  Presbytery  in  England  at  Wandsworth  in  the  year 
1 572,"  edited  by  the  late  Principal  Lorimer.  We  follow  the  edi- 
tion of  1644  in  exact  reproduction. 


ii  APPENDIX. 

A  Directory  of  Church-government,  Anciently  contended  for, 
and  as  far  re  as  the  Times  would  suffer,  practised  by  the  first  Non- 
confonnists  in  the  daies  of  Queen  Elizabeth.  Found  in  the  study 
of  the  most  accomplished  Divine,  Mr.  Thomas  Cartwright,  after 
his  decease  ;  and  reserved  to  be  published  for  such  a  time  as  this. 
Published  by  authority.  London,  printed  for  John  Wright  in  the 
Old-baily.     1644. 


The  Sacred  Discipline  of  the  Church,  described  in  the 
Word  of  God. 

The  Discipline  of  Christs  Church  that  is  necessary  for  all  times 
is  delivered  by  Christ,  and  set  downe  in  the  holy  Scriptures. 
Therefore  the  true  and  lawfull  Discipline  is  to  be  fetched  from 
thence,  and  from  thence  alone.  And  that  which  resteth  upon 
any  other  foundation  ought  to  be  esteemed  unlawfull  and  coun- 
terfeit. 

Of  all  particular  Churches  there  is  one  and  the  same  right 
order  and  forme  :  Therefore  also  no  one  may  challenge  to  it 
selfe  any  power  over  others ;  nor  any  right  which  doth  not  alike 
agree  to  others. 

The  Ministers  of  publique  charges  in  every  particular  Church 
ought  to  be  called  and  appointed  to  their  charges  by  a  lawfull 
Ecclesiasticall  calling,  such  as  hereafter  is  set  downe. 

All  these  for  the  divers  regard  of  their  severall  kinds  are  of 
equall  power  amongst  themselves. 

No  man  can  be  lawfully  called  to  publique  charge  in  any 
Church,  but  he  that  is  fit  to  discharge  the  same.  And  none  is 
to  be  accounted  fit,  but  he  that  is  endued  with  the  common  gifts 
of  all  the  godly ;  that  is,  with  faith,  and  a  blamelesse  life  :  And 
further  also,  with  those  that  are  proper  to  that  Ministery  wherein 
he  is  to  be  used,  and  necessary  for  the  executing  of  the  same ; 
whereupon  for  triall  of  those  gifts  some  convenient  way  and  ex- 
amination is  to  be  used. 

The  party  to  be  called  must  first  be  elected,  then  he  is  to  be 
ordained  to  that  charge  whereunto  he  is  chosen,  by  the  prayers 
of  that  Church  whereunto  he  is  to  be  admitted;  the  mutuall 
duties  of  him  and  of  the  Church  being  before  laid  open. 

The  Ministers  of  the  Church  are,  first  they  that  are  Ministers 
of  the  word.     In  their  examination   it   is  specially  to  be  taken 


CARTWRIGHTS  BOOK  OF  DISCIPLINE.  iii 

heed  unto,  that  they  be  apt  to  teach,  and  tryed  men,  not  utterly 
unlearned,  nor  newly  planted  and  converted  to  the  Faith. 

Now  these  Ministers  of  the  word  are,  first  Pastors,  which  doe 
administer  the  Word  and  Sacraments,  then  Teachers,  which  are 
occupied  in  wholsome  doctrine. 

Besides  there  are  also  Elders,  which  watch  over  the  life  and 
behaviour  of  every  man,  and  Deacons,  which  have  care  over  the 
poore. 

Further,  in  every  particular  Church  there  ought  to  be  a  Pres- 
bytery, which  is  a  Consistory,  and  as  it  were  a  Senate  of  Elders. 
Under  the  name  of  Elders  here  are  contained  they  who  in  the 
Church  minister  doctrine,  and  they  who  are  properly  called 
Elders. 

By  the  common  Counsell  of  the  Eldership  all  things  are  di- 
rected that  belong  to  the  state  of  their  Church.  First,  such  as 
belong  to  the  guidance  of  the  whole  body  of  it  in  the  holy  and 
common  assembly  gathered  together  in  the  name  of  the  Lord, 
that  all  things  may  be  done  in  them  duely,  orderly,  and  to  edifi- 
cation. 2.  Then  also  such  as  pertaine  to  particular  persons. 
First,  to  all  the  members  of  that  Church,  that  the  good  may 
enjoy  all  the  priviledges  that  belong  unto  them,  that  the  wicked 
may  be  corrected  with  Ecclesiasticall  censures  according  to  the 
quality  of  the  fault,  private  and  publique,  by  admonishing  it  by 
remooving  either  from  the  Lords  Supper  by  suspension  (as  it  is 
commonly  called)  or  out  of  the  Church  by  Excommunication. 
The  which  belong  specially  to  the  Ministers  of  publique  charge 
in  the  Church  to  their  calling  either  to  be  begun  or  ended,  and 
ended  either  by  relieving  or  punishing  them,  and  that  for  a  time 
by  suspension  or  altogether  by  deposition. 

For  directing  of  the  Eldership  let  the  Pastors  be  set  over  it,  or 
if  there  be  no  Pastors  then  one  in  the  same  Church,  let  the  Pas- 
tors doe  it  in  their  turnes. 

But  yet  in  all  the  greater  affaires  of  the  Church,  as  in  Excom- 
municating of  any,  and  in  choosing  and  deposing  of  Church  Min- 
isters, nothing  may  be  concluded  without  the  knowledge  and 
consent  of  the  Church. 

Particular  Churches  ought  to  yeeld  mutuall  help  one  to  an- 
other, for  which  cause  they  are  to  communicate  amongst  them- 
selves. 

The  end  of  this  communicating  together  is,  that  all  things  in 
them  may  be  so  directed  both  in  regard  of  Doctrine  and  also  of 
Discipline,  as  by  the  Word  of  God  they  ought  to  bee. 


iv  APPENDIX. 

Therefore  the  things  that  belong  hereunto  are  determined  by 
the  common  opinion  of  those  who  meet  so  to  communicate  to- 
gether, and  whatsoever  is  to  be  amended  furthered  or  procured 
in  any  of  those  severall  Churches  that  belong  to  that  assembly. 
Wherein,  albeit  no  particular  Church  hath  power  over  another, 
yet  every  particular  Church  of  the  same  resort,  meeting  and 
counsell,  ought  to  obey  the  opinion  of  more  Churches  with  whom 
they  communicate. 

For  holding  of  these  meetings  and  assemblies  there  are  to  be 
chosen  by  every  Church  belonging  to  that  assembly,  principall 
men  from  among  the  Elders,  who  are  to  have  their  instructions 
from  them,  and  so  to  bee  sent  to  the  Assembly.  There  must  be 
also  a  care  had,  that  the  things  they  shall  returne  to  have  been 
godly  agreed  on  by  the  meetings,  be  diligently  observed  by  the 
Churches. 

Further  in  such  assemblies  there  is  also  to  be  chosen  one  that 
may  be  set  over  the  assemblies,  who  may  moderate  and  direct 
them.  His  duty  is  to  see,  that  the  assemblies  be  held  godly, 
quiet  and  comely.  Therefore  it  belongeth  unto  him  to  begin 
and  end  the  conference  with  prayer,  to  know  every  mans  in- 
structions, to  propound  in  order  the  things  that  are  to  bee 
handled,  to  gather  their  opinions,  and  to  propound  what  is  the 
opinion  of  the  greater  part.  It  is  also  the  part  of  the  rest  of  the 
assembly  to  speak  their  opinions  of  the  things  propounded  godly 
and  quietly. 

The  Synodicall  Discipline  gathered  out  of  the  Synods 
and  use  of  the  churches  which  have  restored  it 
according  to  the  word  of  god,  and  out  of  sundry 
bookes  that  are  written  of  the  same,  and  referred 
unto  certain  heads. 

Of  the  necessity  of  a  Calling. 

Let  no  man  thrust  himselfe  into  the  executing  of  any  part  of 
publique  charge  in  the  administration  of  the  Word,  Sacraments, 
Discipline  or  care  over  the  poore.  Neither  let  any  such  sue  or 
seek  for  any  publique  charge  of  the  Church,  but  let  every  one 
tarry  untill  hee  bee  lawfully  called. 
The  jnamier  of  entring  and  determining  of  a  Calling  and  against  a 

Ministery  of  no  certaine  place  ;  a?id  the  desertion  of  a  Church. 

Let  none  be  called  but  unto  some  certain  charge  ordained  of 
God,  and  to  the  exercising  of  the  same  in  some  particular  Con- 


CARTWRIGHT'S  BOOK  OF  DISCIPLINE.  v 

gregation.  And  he  that  is  so  called  let  him  be  so  bound  to  that 
Church  that  he  may  not  after  be  of  any  other,  or  depart  from  it 
without  the  consent  thereof.  Let  none  be  called,  but  they  that 
have  first  subscribed  the  confession  of  Doctrine  and  Discipline. 
Whereof  let  them  be  admonished  to  have  copies  with  them- 
selves. 

In  the  examination  of  Ministers  the  testimony  of  the  place 
from  whence  they  come  is  to  be  demanded,  whereby  it  may  bee 
understood  what  life  and  conversation  hee  hath  been  of,  and 
whether  he  hath  been  addicted  to  any  Heresie,  or  to  the  reading 
of  any  hereticall  books,  or  to  curious  and  strange  questions  and 
idle  speculations ;  or  rather  whether  hee  be  accompted  sound 
and  consenting  in  all  things  to  the  Doctrine  received  in  the 
Church.  Whereunto  if  hee  agree,  hee  is  also  to  expound  some 
part  of  the  holy  Scriptures  twice  or  oftner,  as  it  shall  seem  meet 
to  the  examiners,  and  that  before  the  Conference,  and  that 
Church  which  is  interessed.  Let  him  also  be  demanded  of  the 
principall  heads  of  Divinity.  And  whether  he  will  diligently 
execute  and  discharge  his  Ministery,  and  in  the  execution  thereof 
propound  unto  himselfe  not  his  owne  desires  and  commodities, 
but  the  glory  of  God  and  edification  of  the  Church.  Lastly, 
whether  hee  will  be  studious  and  carefull  to  maintaine  and  pre- 
serve wholesome  Doctrine,  and  Ecclesiasticall  Discipline.  Thus 
let  the  Minister  be  examined  not  onely  by  one  Eldership,  but 
also  by  some  greater  meeting  and  assembly. 

Of  Election. 
Before  the  Election  of  a  Minister  and  the  deliberation  of  the 
Ccnference  concerning  the  same,  let  there  be  a  day  of  Fast  kept 
in  the  Church  interessed. 

Of  the  place  of  exercising  this  Calling. 
Albeit  it  be  lawfull  for  a  Minister  upon  just  occasion  to  Preach 
in  another  Church  then  that  whereof  he  is  Minister,  yet  none 
may  exercise  any  ordinary  Ministery  elsewhere,  but  foracertaine 
time  upon  great  occasion,  and  by  the  consent  of  his  Church  and 
Conference. 

Of  the  Office  of  the  Ministers  of  the  word,  and  first  of  the  order  of 
Liturgy,  or  Common  Prayer. 
Let  the  Minister  that  is  to  Preach  name  a  Psalme  or  a  part  of 
a  Psalm  (beginning  with  the  first,  and  so  proceeding)  that  may 


yj  APPENDIX. 

be  sung  by  the  Church,  noting  to  them  the  end  of  their  singing 
(to  wit)  the  glory  of  God  and  their  own  edification.  After  the 
Psalme  let  a  short  admonition  to  the  people  follow  of  preparing 
themselves  to  pray  duly  unto  God.  Then  let  there  be  made  a 
Prayer  containing  a  generall  confession.  First  of  the  guilt  of  sin 
both  originall  and  actuall,  and  of  the  punishment  which  is  due 
by  the  Law  for  them  both.  Then  also  of  the  promise  of  the  Gos- 
pell,  and  in  respect  of  it  supplication  of  pardon  for  the  said  guilt 
and  punishment,  and  petition  of  grace  promised,  as  for  the  duties 
of  the  whole  life,  so  especially  for  the  godly  expounding  and  re- 
ceiving of  the  Word.  Let  this  petition  be  concluded  with  the 
Lords  Prayer.  After  the  Sermon,  let  Prayer  be  made  againe, 
First  for  grace  to  profit  by  the  doctrine  delivered,  the  principall 
heads  thereof  being  remembred ;  then  for  all  men,  but  chiefly 
for  the  universall  Church  and  for  all  estates  and  degrees  of  the 
people;  which  is  likewise  to  be  ended  with  the  Lords  Prayer  and 
the  singing  of  a  Psalme  as  before.  Last  of  all  let  the  Congrega- 
tion be  dismissed,  with  some  convenient  forme  of  blessing  taken 
out  of  the  Scripture,  such  as  is  Num.  6.24,  2  Cor.  13.13. 

Of  Preaching. 

Let  him  that  shall  Preach  choose  some  part  of  the  Canonicall 
Scripture  to  expound,  and  not  of  the  Apocrypha.  Further  in  his 
ordinary  Ministery,  let  him  not  take  Postills  (as  they  are  called) 
but  some  whole  booke  of  the  holy  Scripture,  especially  of  the 
new  Testament,  to  expound  in  order.  In  choise  whereof  regard 
is  to  be  had  both  of  the  Ministers  ability,  and  of  the  edification 
of  the  Church. 

He  that  Preacheth  must  performe  two  things,  the  first  that  his 
speech  bee  uncorrupt,  which  is  to  be  considered  both  in  regard  of 
the  Doctrine,  that  it  be  holy,  sound,  wholsome  and  profitable  to 
edification,  not  divelish,  hereticall,  leavened,  corrupt,  fabulous, 
curious,  or  contentious ;  and  also  in  respect  of  the  manner  of  it, 
that  it  be  proper  to  the  place  which  is  handled,  that  is,  which 
either  is  contained  plainly  in  the  very  words  ;  or  if  it  be  gathered 
by  consequent,  that  the  same  be  fit  and  cleere  and  such  as  may 
rise  upon  the  property  of  the  word,  grace  of  speech  and  suit  of 
the  matter,  and  not  be  allegoricall,  strange,  wrested  or  far 
fetched.  Now  let  that  which  is  such,  and  chiefly  which  is  fittest 
for  the  times  and  occasions  of  the  Church,  be  delivered.  Fur- 
ther let  the  explication,  confirmation,  enlargement  and  appiica- 


CARTWRIGHT'S  BOOK  OF  DISCIPLINE.  vii 

tion,  and  the  whole  Treatise  and  handling  of  it  be  in  the  vulgar 
tongue,  and  let  the  whole  confirmation  and  proofe  be  made  by 
arguments,  testimonies  and  examples  taken  only  out  of  the  holy 
Scriptures,  applied  fitly  and  according  to  the  naturall  meaning 
of  the  places  that  are  alleadged. 

The  second  thing  to  be  performed  by  him  that  preacheth  is  a 
reverend  gravity;  This  is  considered  first  in  the  stile,  phrase  and 
manner  of  speech,  that  it  be  spirituall,  pure,  proper,  simple  and 
applied  to  the  capacity  of  the  people,  not  such  as  humane  wis- 
dome  teacheth,  nor  savoring  of  new  fanglednesse,  nor  either  so 
affectate  as  it  may  serve  for  pompe  and  ostentation,  or  so  care- 
lesse,  and  base,  as  becommeth  not  Ministers  of  the  Word  of  God. 
Secondly,  it  is  also  to  be  regarded  aswell  in  ordering  the  voyce, 
in  which  a  care  must  be  had  that  (avoyding  the  keeping  alwayes 
of  one  tune)  it  may  be  equall,  and  both  rise  and  fall  by  degrees ; 
as  also  in  ordering  the  gesture,  wherein  (the  body  being  upright) 
the  guiding  and  ordering  the  whole  body  is  to  follow  the  voyce, 
there  being  avoyded  in  it  all  unseemly  gestures  of  the  head  or 
other  parts  and  often  turning  of  the  body  to  divers  sides.  Finally 
let  the  gesture  be  grave,  modest  and  seemly,  not  utterly  none, 
nor  too  much  neither  like  the  gestures  of  Playes  or  Fencers. 

These  things  are  to  be  performed  by  him  that  Preacheth, 
whereby  when  need  requireth  they  may  be  examined  who  are 
trayned  and  exercised  to  be  made  fit  to  Preach :  Let  there  be,  if 
it  may  be,  every  Sabbath  day  two  Sermons,  and  let  them  that 
preach  alwayes  endeavour  to  keepe  themselves  within  one  houre, 
especially  on  the  weekdayes.  The  use  of  preaching  at  Burialls 
is  to  be  left  as  it  may  bee  done  conveniently,  because  there  is 
danger  that  they  may  nourish  the  superstition  of  some,  or  bee 
abused  to  pompe  and  vanity. 

Of  the  Catechisme. 

Let  the  Catechisme  bee  taught  in  every  Church.  Let  there 
be  two  sorts.  One  more  large  applied  to  the  delivering  of  the 
sum  of  Religion  by  a  sute  and  order  of  certaine  places  of  the 
Scriptures,  according  to  which  some  point  of  the  holy  Doctrine 
may  be  expounded  every  week.  Another  of  the  same  sort  but 
shorter,  fit  for  the  examination  of  the  rude  and  ignorant  before 
they  be  admitted  to  the  Lords  Supper. 

Of  the  other  parts  of  Liturgy  or  Divi?ie  Service. 
All  the  rest  of  the  Liturgy  or  Divine  Service  consisteth  in  the 
administration  of  the  Sacraments  and  by  the  custome  of  the 


Vm  APPENDIX. 

Church  in  the  blessing  of  Marriage.  The  most  commodious 
forme  thereof  is  that  which  is  used  by  the  Churches  that  have 
reformed  their  Discipline  according  to  the  Word  of  God. 

Of  Sacraments. 

Let  onely  a  Minister  of  the  Word  that  is  a  Preacher  minister 
the  Sacraments,  and  that  after  the  preaching  of  the  Word,  and 
not  in  any  other  place  then  in  the  publique  assemblies  of  the 
Church. 

Of  Baptisme. 

Women  only  may  not  offer  unto  Baptisme  those  that  are  to 
be  baptized,  but  the  Father  if  it  may  be,  or  in  his  name  some 
other.  They  which  present  unto  Baptisme  ought  to  be  per- 
swaded  not  to  give  those  that  are  Baptized  the  names  of  God  or 
of  Christ,  or  of  Angells  or  of  holy  Offices,  as  of  Baptist,  Evange- 
list, &c.  nor  such  as  savour  of  Paganisme  or  Popery;  but  chiefly 
such  whereof  there  are  examples  in  the  holy  Scriptures  in  the 
names  of  those  who  are  reported  in  them  to  have  beene  godly 

and  vertuuus. 

Of  the  Communion. 

Let  the  time  of  celebrating  the  Communion  bee  made  known 
eight  dayes  before,  that  the  Congregation  may  prepare  themselves, 
and  that  the  Elders  may  do  their  duty  in  going  to  and  visiting 
whom  they  ought. 

Of  Signifying  their  names  that  are  to  communicate. 

Let  them  which  before  have  not  beene  received  to  the  Lords 
Table  when  they  first  desire  to  come  to  it,  give  their  names  to 
the  Minister  seaven  dayes  before  the  Communion  that  care  of 
enquiring  of  them  may  be  committed  to  the  Elders,  that  if  there 
be  any  cause  of  hindrance  there  may  be  stay  made  betime ;  but 
if  there  be  no  such  thing  let  them  proceed  (where  neede  may  be) 
to  the  examining  of  their  faith  before  some  of  the  Elders  and 
Ministers  every  moneth  before  the  Communion.  Let  this  whole 
Treatise  of  Discipline  be  read  in  the  consistory,  and  let  the  Min- 
isters, Elders  and  Deacons  be  censured  one  after  an  other ;  yet 
so  that  the  Minister  concerning  Doctrine  be  censured  of  Minis- 
ters only. 

Let  them  only  be  admitted  to  the  Communion  that  have  made 
confession  of  their  faith,  and  submitted  themselves  to  the  Disci- 
pline ;  unlesse  they  shall  bring  letters  testimonial!  of  good  credit 


CARTWRIGHT'S  BOOK  OF  DISCIPLINE.  Jx 

from  some  other  place,  or  shall  approve  themselves  by  some 
other  sufficient  testimonie. 

Children  are  not  to  be  admitted  to  the  Communion  before 
they  be  of  the  age  of  14  yeares  except  the  consistory  shall  other- 
wise determine. 

On  the  Sabbath-day  next  before  the  Communion,  let  mention 
be  made  in  the  Sermon  of  the  examination,  wherunto  the  Apos- 
tle exhorteth,  and  of  the  peace  that  is  by  faith,  in  the  day  of 
the  Communion,  let  there  be  speech  of  the  Doctrine  of  the  Sac- 
raments, and  especially  of  the  Lords  Supper. 

Of  Fasting. 
Let  the  day  of  Fasting  bee  published  by  the  Pastor  according 
to  the  advise  of  the  consistory,  either  for  supplication,  for  turn- 
ing away  of  calamities  present  or  threatened  ;  or  for  petition  of 
some  speciall  grace.  Let  the  Sermons  upon  the  same  day  before 
and  after  noone  (as  on  the  Lords  day)  bee  such  as  may  bee  fit 
for  the  present  occasion. 

Of  Holidaies. 
Holidaies  are  conveniently  to  be  abolished. 

Of  Marriage. 

Let  espousing  goe  before  marriage.  Let  the  words  of  espous- 
ing be  of  the  present  time,  and  without  condition,  and  before 
sufficient  witnesses  on  both  sides.  It  is  to  be  wished  that  the 
Minister  or  an  Elder  be  present  at  the  espousals,  who  having 
called  upon  God  may  admonish  both  parties  of  their  duties. 
First,  may  have  care  of  avoyding  the  degrees  forbidden  both  by 
the  Law  of  God  and  man :  and  then  they  may  demand  of  them, 
whether  they  be  free  from  any  bond  of  Marriage,  which  if  they 
professe  and  be  strangers,  he  may  also  require  sufficient  testi- 
mony. Further  also  they  are  to  be  demanded,  whether  they 
have  been  married  before,  and  of  the  death  of  the  party  with 
whom  they  were  married,  which  if  they  acknowledge  and  be 
strangers  he  may  demand  convenient  testimony  of  the  death  of 
the  other  party.  Finally,  let  them  be  asked  if  they  be  under  the 
government  of  any;  whether  they  whom  it  concerneth  have 
consented. 

The  Espousals  being  done  in  due  order,  let  them  not  be  dis- 
solved, though  both  parties  should  consent.  Let  the  marriage 
be  solemnized  within  two  moneths  after.     Before  the  marriage 


x  APPENDIX. 

let  the  promise  be  published  three  severall  Sabbath  daies  ;  but 
first,  let  the  parties  espoused,  with  their  parents  or  governours 
desire  the  publishing  thereof  of  the  Minister  and  two  Elders  at 
the  least,  that  they  may  be  demanded  of  those  things  that  are 
needfull,  and  let  them  require  to  see  the  instrument  of  the  cove- 
nant of  the  Marriage,  or  at  least  sufficient  testimony  of  the  Es- 
pousals. Marriage  may  be  solemnized  and  blessed  upon  any 
ordinary  day  of  publique  prayer,  saving  upon  a  day  of  Fast. 

Of  Schooles. 
Let  children  be  instructed  in  Schooles  ;  both  in  other  learning, 
and  especially  in  the  Catechisme ;  that  they  may  repeat  it  by 
heart,  and  understand  it ;  when  they  are  so  instructed,  let  them 
be  brought  to  the  Lords  Supper,  after  they  have  been  examined 
by  the  Minister,  and  allowed  by  him. 

Of  Students  of  Divinity,  and  their  Exercises. 

In  every  Church  where  it  may  conveniently  be  done,  care  is  to 
be  had  that  some  poore  Schollers  studious  of  Divinity  being  fit 
for  Theologicall  exercises,  and  especially  for  expounding  of  holy 
Scripture,  may  by  the  liberality  of  the  godly  rich  be  taught  and 
trained  up  to  preach. 

Let  that  exposition  as  often  as  it  shall  be  convenient  to  be  had 
be  in  the  presence  at  least  of  one  Minister,  by  whose  presence 
they  may  be  kept  in  order,  and  in  the  same  sort,  (as  touching  the 
manner  of  preaching;  that  publique  Sermons  are  made.  Which 
being  ended,  let  the  other  students  (he  being  put  apart  that  was 
Speaker)  note  wherein  he  hath  failed  in  any  of  those  things  that 
are  to  be  performed  by  him  that  preacheth  publiquely,  as  is  set 
down  before.  Of  whose  opinion  let  the  Minister  that  is  present 
and  is  moderator  of  their  exercise,  judge  and  admonish  the 
speaker,  as  he  shall  thinke  meet. 

Of  Elders. 
Let  the  Elders  know  every  particular  house  and  person  of  the 
Church,  that  they  may  enforme  the  Minister  of  the  condition  of 
every  one,  and  the  Deacons  of  the  sicke,  and  poore,  that  they 
may  take  care  to  provide  for  them  :  they  are  not  to  be  perpetuall, 
neither  yet  easily  to  be  changed. 


CARTWRIGHT'S  BOOK  OF  DISCIPLINE. 


Of  Consistories. 

In  the  Consistory  the  most  voices  are  to  be  yeelded  unto.  In 
it  onely  Ecclesiasticall  things  are  to  be  handled.  Of  them  ;  first 
they  are  to  be  dealt  with  such  as  belong  to  the  common  direction 
of  the  publique  assembly,  in  the  order  of  Liturgy  or  divine  Ser- 
vice, Sermon,  Prayers,  Sacraments,  Marriages,  and  Burials.  Then 
with  such  also  as  pertaine  to  the  oversight  of  every  one,  and 
their  particular  deeds.  Further,  they  are  to  cause  such  things 
as  shall  be  thought  meet  to  be  registred  and  written  in  a  booke. 
They  are  also  to  cause  to  be  written  in  another  booke  the  names 
of  them  that  are  baptized,  with  the  names  of  their  parents  and 
sureties.  Likewise  of  the  Communicants.  Further  also  are  to 
be  noted  their  names  that  are  married,  that  die,  and  to  whom 
Letters  testimoniall  are  given. 

Of  the  Censures. 

None  is  to  be  complained  of  unto  the  Consistory  unlesse  first 
the  matter  being  uttered  with  silencing  the  parties  name,  if  it 
seem  meet  so  to  be  done  by  the  judgment  of  the  Consistory. 

In  private  and  lesse  faults  the  precept  of  Christ,  Mat.  18.  is  to 
be  kept. 

Greater  and  publique  offences  are  to  be  handled  by  the  Con- 
sistory. Further  publique  offences  are  to  be  esteemed,  first,  such 
as  are  done  openly  before  all,  or  whomsoever,  the  whole  Church 
knowing  of  it.  Secondly,  such  as  be  done  in  a  publique  place, 
albeit  few  know  it.  Thirdly,  that  are  made  such  by  pertinacy 
and  contempt.  Fourthly,  that  for  the  heinousnesse  of  the  of- 
fence are  to  be  punished  with  some  grievous  civill  punishment. 

They  that  are  to  be  excommunicated  being  in  publique  charge 
in  the  Church,  are  to  be  deposed  also  from  their  charges.  They 
also  are  to  be  discharged  that  are  unfit  for  the  Ministery  by  rea- 
son of  their  ignorance,  or  of  some  incurable  disease,  or  by  any 
other  such  cause,  are  disabled  to  performe  their  Ministery.  But 
in  the  roomes  of  such  as  are  disabled  by  meanes  of  sicknesse  or 
age,  let  another  be  placed  without  the  reproach  of  him  that  is 
discharged  ;  and  further,  so  as  the  reverence  of  the  Ministery  may 
remaine  unto  him,  and  he  may  be  provided  for  liberally  and  in 
good  order. 

When  there  is  question  concerning  an  heretique,  complained 


xij  APPENDIX. 

of  to  the  Consistory,  streight  let  two  or  three  neighbour  Minis- 
ters be  called,  men  godly  and  learned,  and  free  from  that  suspi- 
tion,  by  whose  opinion  he  may  be  suspended  till  such  time  as 
the  Conference  may  take  knowledge  of  his  cause. 

The  obstinate  after  admonition  by  the  Consistory,  though  the 
fault  have  not  been  so  great,  are  to  be  suspended  from  the  Com- 
munion ;  and  if  they  continue  in  their  obstinacy,  this  shall  be  the 
order  to  proceed  to  their  Excommunication.  Three  severall 
Sabbath  daies  after  the  Sermon  publiquely  let  be  declared  the 
offence  committed  by  the  offender.  The  first  Sabbath  let  not 
the  offenders  name  be  published.  The  second  let  it  be  declared, 
and  withall  a  certaine  day  of  the  weeke  named,  to  be  kept  for 
that  cause  in  fasting  and  prayer.  The  third  let  warning  be  given 
of  his  Excommunicating  to  follow  the  next  Sabbath  after,  except 
there  may  be  shewed  some  sufficient  cause  to  the  contrary :  so 
upon  the  fourth  Sabbath  day  let  the  sentence  of  Excommunica- 
tion be  pronounced  against  him,  that  his  spirit  may  be  saved  in 
the  day  of  the  Lord. 

He  that  hath  committed  great  offences,  opprobrious  to  the 
Church,  and  to  be  grievously  punished  by  the  Magistrates  au- 
thority, albeit  he  professe  his  repentance  in  words,  yet  for  the 
triall  thereof,  and  to  take  away  the  offence,  let  him  for  a  time  be 
kept  from  the  Communion.  Which  how  often,  and  how  long  it 
is  to  be  done,  let  the  Consistory  according  to  their  discretion 
determine.  After  which,  if  the  party  repent,  he  is  brotherly  to 
be  received  againe ;  but  not  untill  he  have  openly  professed  his 
repentance  before  the  Church,  by  consent  whereof  he  should 
have  been  Excommunicated. 

If  the  Ministers  of  any  publique  charge  of  the  Church  commit 
any  such  thing,  they  are  to  be  deposed  from  their  charge. 

Of  the  assemblies  of  the  Church. 

Particular  Churches  are  to  communicate  one  with  another  by 
common  meetings  and  resorts.  In  them  onely  Ecclesiasticall 
matters  are  to  be  handled,  and  of  those,  onely  such  as  pertaine 
to  the  Churches  of  that  resort ;  concerning  other  Churches,  un- 
lesse  they  be  desired,  they  are  to  determine  nothing  further  then 
to  referre  such  matters  to  their  next  common  and  great  meeting. 

Let  the  Order  of  proceeding  in  them  be  this :  First,  let  the 
survey  be  taken  of  those  that  are  present,  and  the  names  of 
those  that  are  absent,  and  should  be  there,  be  noted  that  they 


CARTWRIGHT'S  BOOK  OF  DISCIPLINE.  xiii 

may  give  a  reason  at  their  next  meeting  of  their  absence,  or  be 
censured  by  the  judgement  of  the  assembly  next.  Let  the  acts 
of  the  last  assembly  of  that  kinde  be  read,  that  if  any  of  the  same 
remaine  unfinished  they  may  be  dispatched.  Then  let  those 
things  be  dealt  in  that  are  properly  belonging  to  the  present  as- 
sembly Where  first  the  instructions  sent  from  the  Churches 
are  to  be  delivered  by  every  one  in  order,  as  they  fit  together, 
with  their  Letters  of  credence.  Secondly,  let  the  state  of  the 
Churches  of  that  resort  be  considered,  to  wit,  how  they  are  in- 
structed and  guided.  Whether  the  holy  Doctrine  and  Discipline 
be  taught  and  exercised  in  them,  and  whether  the  Ministers  of 
publique  charges  doe  their  duty,  and  such  like.  Furthermore 
they  shall  determine  of  those  things  that  doe  appertaine  to  the 
common  state  of  all  the  Churches  of  that  resort,  or  unto  any  of 
the  same,  which  way  may  be  sufficient  for  the  oversight  of  the 
Churches.     Lastly,  if  it  seem  meet,  the  Delegates  present  may 

be  censured. 

They  that  are  to  meet  in  such  assemblies  are  to  be  chosen  by 
the  consent  of  the  Churches  of  that  assembly  and  conference  to 
whom  it  may  appertaine. 

Let  such  onely  be  chosen  that  exercise  publique  function  in 
the  Church  of  Ministery  or  Eldership,  and  which  have  subscribed 
to  the  Doctrine  and  Discipline,  and  have  promised  to  behave 
themselves  according  to  the  Word  of  God.  Notwithstanding  it 
may  be  lawfull  also  to  be  present  for  other  Elders  and  other 
Ministers,  and  likewise  (if  the  Assembly  thinke  it  meet)  for  Dea- 
cons and  for  Students  in  Divinity,  especially  those  that  exercise 
themselves  in  expounding  the  holy  Scriptures  in  the  Confer- 
ences, and  be  asked  their  opinion.  Which  in  students  is  to  this 
end  that  their  judgements  in  handling  matters  Ecclesiasticall 
may  be  both  tried  and  sharpned.  But  they  onely  are  to  give 
voyce  which  are  chosen  by  the  Churches,  and  have  brought  their 
instructions  signed  from  them. 

If  there  fall  out  any  very  waighty  matter  to  be  consulted  of, 
let  notice  of  it  be  given  to  the  Moderator  of  the  Assembly  next 
going  before,  or  to  the  Minister  of  that  Church  where  the  next 
meeting  is  to  be.  The  same  is  to  send  word  of  it  in  due  time  to 
the  Minister  of  every  Church  of  that  Assembly,  that  they  may 
communicate  it  afore-hand  with  those  to  whom  it  appertained 
that  the  Delegates  resorting  to  the  next  meeting  may  understand 
and  report  their  judgements. 


xiv  APPENDIX. 

In  appointing  of  the  place  for  the  Assembly  regard  must  be 
had  of  the  convenient  distance,  and  other  commodities  that  no 
part  may  justly  complaine  that  they  are  burthened  above  others. 

In  every  such  Ecclesiasticall  Assembly  it  is  meet  there  be  a 
Moderator.  Hee  is  to  have  charge  of  the  Assembly,  to  see  it 
kept  in  good  order.  Hee  is  alwaies,  if  it  may  be  conveniently,  to 
be  changed.     The  choise  is  to  be  in  this  manner  : 

The  Moderator  of  the  former  Assembly  of  that  kind,  or  in  his 
absence  the  Minister  of  the  Church  where  they  meet,  having 
first  prayed  fitly  to  that  purpose,  is  to  move  the  Assembly  to 
choose  a  Moderator.  He  being  chosen  is  to  provide  that  the 
things  done  in  the  Assembly  may  be  written,  that  the  Delegates 
of  every  Church  may  write  them  out  and  communicate  them 
with  the  Conferences  from  whence  they  came. 

The  Moderator  is  also  by  the  order  and  judgement  of  the  As- 
sembly, to  give  answer  either  by  speech  or  by  Letters,  to  such  as 
desire  any  answer,  and  to  execute  censures  if  any  be  to  be  exe- 
cuted. Further,  he  is  to  procure  all  things  to  be  done  in  it  godly 
and  quietly,  exhorting  to  meeknesse,  moderation  of  spirit,  and 
forbearing  one  of  another  where  need  shall  be,  and  referring  it 
to  the  Assembly  to  take  order  for  such  as  are  obstinate  and  con- 
tentious. Lastly,  he  is  to  remember  them  of  the  next  meeting 
following,  with  thankes  for  their  paines,  and  exhortation  to  pro- 
ceed cheerfully  in  their  Callings,  and  so  curteously  to  dismisse 
the  Assembly.  Before  such  time  none  may  depart  without  leave 
of  the  Assembly. 

Those  Assemblies,  according  to  their  kinds  have  greate  au- 
thority, if  they  be  greater ;  and  lesse,  if  they  be  lesse.  Therefore 
(unlesse  it  be  a  plaine  act,  and  manifest  unto  all)  if  any  thinke 
himselfe  injured  by  the  lesse  meeting,  he  may  appeale  still  unto 
a  greater,  till  he  come  to  a  generall  Councell,  so  that  hee  ascend 
orderly  from  the  lesse  to  the  next  greater.  But  it  is  to  be  un- 
derstood, that  the  sentence  of  the  Assemblies  be  holden  firme 
untill  it  be  otherwise  judged  by  an  Assembly  of  greater  au- 
thority. 


Assemblies  or  meetings  are  either  Conferences  or  Synods. 

Conferences  are  the  meetings  of  the  Elders  of  a  few  Churches, 
as  for  example,  of  twelve.  There  are  to  meet  in  a  Conference 
chosen  by  the  Eldership  of  every  particular  Church,  one  Minis- 


CARTWRIGHT'S  BOOK  OF  DISCIPLINE.  XV 

ter,  and  one  Elder.     The  Conferences  are  to  be  kept  once  in  six 

W  They  are  specially  to  looke  into  the  state  of  the  Churches 
that  resort  and  Conference  :  Examining  particularly  these  seve- 
rall  points.  Whether  all  things  be  done  in  them  according  to 
the  holy  Doctrine  and  Discipline  of  the  Gospell,  (to  wit)  whether 
any  questions  be  moved  concerning  any  point  of  Doctrine. 
Whether  the  Ecclesiasticall  Discipline  be  duely  observed. 
Whether  any  Minister  be  wanting  in  any  of  *°*  Ch"rch?*; 
that  a  sufficient  one  in  due  time  may  be  procured.  Whether  the 
other  Ministers  of  publique  charge  in  the  Church  be  appointed 
in  every  Congregation.  Whether  care  be  had  of  Schooles,  and 
for  the  poore.  Finally,  they  are  to  be  demanded  wherein  any  of 
them  needeth  the  advice  of  the  Conference,  for  the  advancement 
of  the  Gospell  amongst  them. 

Before  the  end  of  the  meeting,  if  it  shall  be  so  thought  good 
by  them,  let  one  of  the  Ministers  assembled  in  Conference  either 
chosen  by  voyce,  or  taking  it  by  turn,  Preach  publiquely.  Of 
his  Speech  let  the  rest  judge  among  themselves  (the  Elders  being 
put  apart)  and  admonish  him  brotherly,  if  there  be  any  cause, 
examining  all  things  according  to  those  Rules  that  are  before 
declared  in  the  Chapter  concerning  the  things  that  are  to  be  per- 
formed by  those  that  preach. 

Of  Synods. 

A  Synod  is  the  meeting  of  chosen  men  of  many  Conferences. 
In  them  let  the  whole  Treatise  of  Discipline  be  read  In  them 
also  (other  things  first  being  finished  as  was  said  before)  let  all 
those  that  are  present  be  censured  (if  it  may  be  done  conven- 
iently) and  let  them  also  have  a  communion  in,  and  with  the 
Church  where  they  were  called. 

There  are  two  sorts  of  Synods,  the  first  is  particular,  which 
comprehendeth  both  the  Provinciall  and  Nationall  Synod.  A 
Provinciall  Synod  is  the  meeting  of  the  chosen  Men  of  every 
Conference,  within  the  Province.  A  Province  containeth  foure 
and  twenty  conferences. 

A  fit  way  to  call  a  provinciall  councell  may  be  this,  The  care 
thereof  (except  themselves  will  determine  of  it)  may  be  com- 
mitted to  the  particular  Eldership  of  some  conference  within  the 
Province,  which  by  advise  of  the  same  conference  may  appoint 
the  place  and  time  for  the  meeting  of  the  Provinciall  Synod. 


Xyi  APPENDIX. 

To  that  Church  or  Eldership  are  to  be  sent  the  matters  that 
seemed  to  the  particular  conferences  more  difficult  for  them  to 
take  order  in,  and  such  as  belong  to  the  Churches  of  the  whole 
Province,  which  is  to  be  done  diligently,  and  in  good  time,  that 
the  same  may  in  due  season  give  notice  of  the  place  and  time  of 
the  Synod,  and  of  the  matters  to  be  debated  therein,  that  they 
which  shall  be  sent  may  come  the  better  prepared  and  judge  of 
them  according  to  the  advise  of  the  Conferences. 

Two  Ministers  and  as  many  Elders  are  to  be  sent  from  every 
Conference  unto  the  Provinciall  Synod  :  The  same  is  to  be  held 
every  halfe  yeare  or  oftner  till  the  Discipline  be  setled.  It  is  to 
be  held  three  moneths  before  every  nationall  Synod,  that  they 
may  prepare  and  make  ready  those  things  that  pertaine  to  the 
Nationall.  The  acts  of  the  Provinciall  Synod  are  to  be  sent  unto 
the  Nationall,  by  the  Eldership  of  that  Church  in  which  it  was 
holden,  and  every  Minister  is  to  be  furnished  with  a  Copy  of 
them,  and  with  the  reasons  of  the  same.  A  National  Synod  or 
convocation  is  a  meeting  of  the  chosen  men  of  every  Province, 
within  the  Dominion  of  the  same  Nation  and  civill  government. 
The  way  to  call  it  (unlesse  it  shall  determine  otherwise)  may  be 
the  same  with  the  Provinciall,  that  is,  by  the  Eldership  of  some 
particular  Church,  which  shall  appoint  the  time  and  place  of  the 
next  Nationall  Convocation  ;  but  not  otherwise  then  by  the  ad- 
vise of  their  Provinciall  Synod. 

Out  of  every  Provinciall  Synod  there  are  to  bee  chosen  three 
Ministers,  and  as  many  Elders  to  bee  sent  to  the  Nationall.  They 
are  to  handle  the  things  pertaining  to  the  Churches  of  the  whole 
Nation  or  Kingdome,  as  the  Doctrine,  Discipline,  Ceremonies, 
things  not  decided  by  inferiour  meetings,  appeales  and  such  like. 
By  the  order  of  the  same,  one  is  to  bee  appointed  which  may 
gather  into  one  booke  the  Notes  of  every  particular  Church. 

Thus  much  for  particular  meetings,  the  universall  followeth, 
which  is  called  a  generall,  or  cecomenicall  councell,  which  is  a 
meeting  of  the  chosen  men  of  every  Nationall  Synod.  The  acts 
of  all  such  councells  are  to  be  registred  and  reported  in  a  book. 

The  Discipline  intituled  the  Discipline  of  the  Church  de- 
scribed in  the  Word  of  God,  as  farre  as  we  can  judge,  is  taken, 
and  drawne  from  the  most  pure  Fountaine  of  the  Word  of  God, 
and  containeth  in  it  the  Discipline  of  the  Church  that  is  neces- 
sary, essentiall  and  common  to  all  ages  of  the  Church. 

The  Synodicall  also  adjoyned   as  it  resteth  upon  the   same 


CARTWRIGHT'S  BOOK  OF  DISCIPLINE.  xy\i 

foundations  is  likewise  necessary  and  perpetuall.  But  as  farre  as 
it  is  not  expressly,  confirmed  by  Authority  of  the  holy  Scripture, 
but  is  applied  to  the  use  and  times  of  the  Church  as  their  di- 
vers states  may  require,  according  to  the  Analogy  and  general  1 
Rules  of  the  same  Scripture,  is  to  bee  judged  profitable  for  the 
Churches  that  receive  it,  but  may  bee  changed  in  such  things  as 
belong  not  to  the  essence  of  the  Discipline  upon  a  like  godly 
reason,  as  the  divers  estates  of  the  Church  may  require. 

The  forme  of  the  Subscription. 

The  Brethren  of  the  conference  of  N.  whose  names  are  here 
under  written  have  subscribed  this  discipline  after  this  manner. 
This  Discipline  wee  allow  as  a  godly  Discipline,  and  agreeable  to 
the  Word  of  God,  (yet  so  as  wee  may  be  first  satisfied  in  the 
things  hereunder  noted)  and  desire  the  same  so  acknowledged 
by  us,  to  be  furthered  by  all  lawfull  meanes,  that  by  publique 
authority  of  the  Magistrate,  and  of  our  Church  it  may  bee  estab- 
lished. 

Which  thing,  if  it  may  bee  obtained  of  Her  right  Excellent 
Majesty,  and  other  the  Magistrates  of  this  Kingdome,  we  prom- 
ise that  we  will  doe  nothing  against  it  whereby  the  publique 
peace  of  the  Church  may  be  troubled.  In  the  mean  time  we 
promise  to  observe  it  so  far  as  it  may  be  lawfull  for  us  so  to  doe, 
by  the  publique  Lawes  of  this  Kingdome,  and  by  the  Peace  of  our 
Church 


II. 

ARCHBISHOP  USSHER'S  REDUCTION   OF   EPISCOPACY   UNDER  THE 
FORM   OF   SYNODICAL   GOVERNMENT. 

Archbishop  Ussher,  in  1641,  proposed  a  plan  of  ecclesiastical  re- 
form which,  it  was  supposed,  would  suit  moderate  men  of  the 
Episcopal  and  Presbyterian  parties.  It  retained  Episcopacy,  but 
made  it  a  part  of  a  Presbyterian  or  Synodical  Government  of  the 
Church.  If  Archbishop  Ussher  and  the  Episcopal  Puritans  had 
taken  part  in  the  Westminster  Assembly,  they  might  have  allied 
themselves  with  the  moderate  Presbyterians,  and  made  this 
scheme   the  basis  of  ecclesiastical  reform.     But  they  absented 


xviij  APPENDIX. 

themselves  and  left  the  Presbyterians  to  get  on  as  best  they 
could  with  the  Independents.  The  scheme  of  Archbishop 
Ussher  was  published  in  an  incorrect  form  under  the  title  :  The 
Reduction  of  Episccpacie  tinder  the  form  of  Sy  nodical  Gover?i- 
ment,  Received  in  the  Antient  Church  :  Proposed  as  an  Expedient 
for  the  compromising  of  the  now  Differeiices,  and  the  preventing 
of  those  Troubles  that  may  arise  about  the  matter  of  Church  Govern- 
ment. London,  1656.  This  induced  his  friend  Nicholas  Bernard 
to  publish  it  in  a  correct  edition.  We  follow  the  text  of  Ber- 
nard's edition:  The  Reduction  of  Episcopacy  Unto  the  Form  of 
Sy nodical  Government,  Received  in  the  Ancient  Church :  By  the 
most  Reverend  and  learned  Father  of  our  Church,  Dr.  James 
Vsher,  late  Arch-Rishop  of  Armagh,  and  Primate  of  all  Ireland. 
Proposed  in  the  year  1641.  as  an  Expedient  for  the  prevention  of 
those  Troubles,  which  afterwards  did  arise  about  the  matter  of 
Church-Government.  Published  by  Nicholas  Bernard,  D.  D. 
Preacher  to  the  Honourable  Society  of  Grayes-Inne,  London. 
London,     Printed,  Anno  Domini  1658. 

To  the  Reader  : 

The  Originall  of  this  was  given  me  by  the  most  Reverend 
Primate,  some  few  years  before  his  death,  wrote  throughout 
with  his  own  hand,  and  of  late  I  have  found  it  subscribed  by 
himself,  and  Doctor  Holseworth,  and  with  a  Marginal  Note  at 
the  first  Proposition  which  I  have  also  added.  If  it  may  now 
answer  the  expectation  of  many  pious,  and  prudent  Persons,  who 
have  desired  the  publishing  of  it,  as  a  seasonable  preparative  to 
some  moderation  in  the  midst  of  those  extreams,  which  this  Age 
abounds  with,  it  will  attain  the  end  intended  by  the  Authour : 
And  it  is  likely  to  be  more  operative,  by  the  great  reputation  he 
had,  and  hath  in  the  hearts  of  all  good  men,  being  far  from  the 
least  suspicion  to  be  byassed  by  any  private  ends,  but  onely  aym- 
ing  at  the  reducing  of  Order,  Peace,  and  Vnity,  which  God  is  the 
Authour  of,  and  not  of  confusion.  For  the  recovery  of  which,  it 
were  to  be  wished,  that  such  as  do  consent  in  Substantiate,  for 
matter  of  Doctrine,  would  consider  of  some  conjunction  in  point 
of  Discipline,  that  private  interest  and  circumstantials,  might 
not  keep  them  thus  far  asunder. 

N.  Bernard. 

Grayes-Inne,  Octob.  13,  1657. 

The  Reduction  of  Episcopacy  unto  the  form  of  Synodical 
Government,  received  in  the  ancient  Church;    proposed  in  the 


ARCHBISHOP  USSHER'S  REDUCTION  OF  EPISCOPACY.      xix 

year  1641,  as  an  Expedient  for  the  prevention  of  those  troubles, 
which  afterwards  did  arise  about  the  matter  of  Church-Govern- 
ment. 

Episcopal  and  Presbyterial  Government  cnnjoyned. 

By  Order  of  the  Church  of  England,  all  Presbyters  are 
charged  *  to  administer  the  Doctrine  and  Sacraments,  and  the 
Discipline  of  Christ,  as  the  Lord  hath  commanded,  and  as  this 
Realme  hath  received  the  same ;  And  that  they  might  the  better 
understand  what  the  Lord  had  commanded  therein,  t  the 
exhortation  of  Saint  Paul,  to  the  Elders  of  the  Church  of 
Ephesus  is  appointed  to  be  read  unto  them  at  the  time  of  their 
Ordination ;  Take  heed  unto  yourselves,  and  to  all  the  flock  among 
whom  the  Holy  Ghost  hath  made  you  Overseers,  to  J  Rule  the 
Congregation  of  God,  which  he  hath  purchased  with  his  blood. 

Of  the  many  Elders,  who  in  common  thus  ruled  the  Church  of 
Ephesus,  there  was  one  President,  whom  our  Saviour  in  his 
Epistle  unto  this  Church  in  a  peculiar  manner  stileth  §the 
Angell  of  the  Church  of  Ephesus:  and  Ignatius  in  another 
Epistle  written  about  twelve  yeares  after  unto  the  same  Church, 
calleth  the  Bishop  thereof.  Betwixt  the  Bishop  and  the  Pres- 
bytery of  that  Church,  what  an  harmonius  consent  there  was 
in  the  ordering  of  the  Church-Government,  the  same  Ignatius 
doth  fully  there  declare,  by  the  Presbytery,  with  \  Saint  Paul, 
understanding  the  Community  of  the  rest  of  the  Presbyters,  or 
Elders,  who  then  had  a  hand  not  onely  in  the  delivery  of  the 
Doctrine  and  Sacraments,  but  also  in  the  Administration  of  the 
Discipline  of  Christ :  for  further  proof  of  which,  we  have  that 
known  testimony  of  Tertullian  in  his  general  Apology  for  Chris- 
tians.1T  In  the  Church  are  used  exhortations,  chastisements, 
and  divine  censure  ;  for  judgement  is  given  with  great  advice  as 
among  those,  who  are  certain  they  are  in  the  fight  of  God,  and 
in  it  is  the  chiefest  foreshewing  of  the  judgement  which  is  to 


*  The  Book  of  Ordination.  t  Ibid,  ex  Act.  20,  27,  28. 

%  naijuaiveiv.     So  taken  in  Mat.  II,  6,  and  Rev.  xii.  5,  and  xix.  15. 

§  Rev.  ii,  1.  fl  *  Tim-  iv,  M- 

H  Ibidem  etiam  exhortationes,  castigationes  et  censura  divina ;  nam  et  judi- 
catur  magno  cum  pondere  ut  apud  certos  de  Dei  conspectu,  summumque  futuri 
judicii  prajudicium  est,  si  quis  ita  deliquerit  ut  a  communicatione  orationis,  et 
conventus,  et  omnis  sancti  commecii  relegetur.  president  probati  quique  seni- 
ores,  honorem  istum  non  pretio  sed  Testimonio  adepti.  Tertul.  Apologet. 
cap.  39. 


XX 


APPENDIX. 


come,  if  any  man  have  so  offended,  that  he  be  banished  from  the 
Communion  of  prayer,  and  of  the  Assembly,  and  of  all  holy 
fellowship.  The  Presidents  that  bear  rule  therein  are  certain 
approved  Elders,  who  have  obtained  this  honour  not  by  reward, 
but  by  good  report,  who  were  no  other  (as  he  himself  intimates) 
elsewhere  but  *  those  from  whose  hands  they  used  to  receive 
the  Sacrament  of  the  Eucharist. 

For  with  the  Bishop,  who  was  the  chiefe  President  (and  there- 
fore stiled  by  the  same  Tertullian  in  another  place,  fSummus 
Sacerdos  for  distinction  sake)  the  rest  of  the  dispensers  of  the 
Word  and  Sacraments  joyned  in  the  common  Government  of 
the  Church  ;  and  therefore,  where  in  matters  of  Ecclesiasticall 
Judicature,  Cornelius  Bishop  of  Rome  used  the  received  forme 
of  ^gathering  together  the  Presbytery  ;  of  what  persons  that  did 
consist,  Cyprian  sufficiently  declareth,  when  he  wisheth  him  to 
read  his  Letters  §to  the  flourishing  Clergy  :  which  there  did  pre- 
side, or  rule  with  him  :  The  presence  of  the  Clergy  being  thought 
to  bee  so  requisite  in  matters  of  Episcopall  audience,  that  in  the 
fourth  Councell  of  Carthage  it  was  concluded,  ||That  the  Bishop 
might  hear  no  mans  cause  without  the  presence  of  the  Clergy  : 
and  that  otherwise  the  Bishops  sentence  should  be  void,  unlesse  it 
were  confirmed  by  the  presence  of  the  Clergy:  which  we  find 
also  to  be  inserted  into  the  Canons  of  HEgbert,  who  was  Arch- 
Bishop  of  York  in  the  Saxon  times,  and  afterwards  into  the  body 
of  the  Cannon  Law  it  self.** 

True  it  is,  that  in  our  Church  this  kinde  of  Presbyterial  Gov- 
ernment hath  been  long  disused,  yet  seeing  it  still  professeth 
that  every  Pastor  hath  a  right  to  rule  the  Church  (from  whence 
the  name  of  Rector  also  was  given  at  first  unto  him)  and  to  ad- 
minister the  Discipline  of  Christ,  as  well  as  to  dispense  the  Doc- 


*  Nee  de  aliorum  manibus  quam  prrcsidentium  sumimus.  Id.  de  corona 
militis,  cap.  3. 

t  Dandi  quidem  Baptismi  habet  jus  summus  sacerdos ;  qui  est  Episcopus  ; 
dehinc  Presbyteri  Diaconi.     Id.  de  Rapt.  cap.  17. 

X  Omni  actu  ad  me  perlato  placuit  contrahi  Presbyterium,  Cornel,  apud  Cyp. 
epist.  46. 

§  Florentissimo  illic  clero  tecum  prasidenti.     Cyprian,  epist.  55,  ad  Cornel. 

H  Vt  Episcopus  nullius  causam  audiet  absque  prrcsentia  Clericorum  suorum, 
alioquin  irrita  erit  sentcntia  Episcopi  nisi  Clericorum  prxsentia  confirmetur. 
Concil.  Carthag.  iv.,  cap.  23. 

1  Excerption.     Egberti,  c.  43.  **  15.  q.  7.  cap.    Nullus. 


ARCHBISHOP  USSHER'S  REDUCTION  OF  EPISCOPACY.      xxi 

trine  and  Sacraments,  and  the  restraint  of  the  exercise  of  that 
right  proceedeth  onely  from  the  custome  now  received  in  this 
Realm  ;  no  man  can  doubt,  but  by  another  Law  of  the  Land,  this 
hinderance  may  be  well  removed.  And  how  easily  this  ancient 
form  of  Government  by  the  united  suffrages  of  the  Clergy  might 
be  revived  again,  and  with  what  little  shew  of  alteration  the 
Synodical  conventions  of  the  Pastors  of  every  Parish  might  be 
accorded  with  the  Presidency  of  the  Bishops  of  each  Diocese 
and  Province,  the  indifferent  Reader  may  quickly  perceive  by 
the  perusal  of  the  ensuing  Propositions. 

I.  In  every  Parish  the  Rector,  or  Incumbent  Pastor,  together 
with  the  Church-Wardens  and  Sides-men,  may  every  week  take 
notice  of  such  as  live  scandalously  in  that  Congregation,  who  are 
to  receive  such  several  admonitions  and  reproofs,  as  the  quality 
of  their  offense  shall  deserve  ;  And  if  by  this  means  they  cannot 
be  reclaimed,  they  may  be  presented  to  the  next  monethly  Synod  ; 
and  in  the  mean  time  debarred  by  the  Pastor  from  accesse  unto 
the  Lords  Table. 

II.  Whereas  by  a  Statute  in  the  six  and  twentieth  year  of  King 
Henry  the  eighth  (revived  in  the  first  year  of  Queen  Elizabeth) 
Suffragans  are  appointed  to  be  erected  in  26.  several  places  of 
this  Kingdom  ;  the  number  of  them  might  very  well  be  con- 
formed unto  the  number  of  the  several  Rural  Deanries,  into 
which  every  Diocese  is  subdivided  ;  which  being  done,  the  Suf- 
fragan supplying  the  place  of  those,  who  in  the  ancient  Church 
were  called  Chorepiscopi,  might  every  moneth  assemble  a  Synod 
of  all  the  Rectors,  or  Incumbent  Pastors  within  the  Precinct,  and 
according  to  the  major  part  of  their  voyces,  conclude  all  mat- 
ters that  shall  be  brought  into  debate  before  them. 

To  this  Synod  the  Rector  and  Church-wardens  might  present 
such  impenitent  persons,  as  by  admonitions  and  suspension  from 
the  Sacrament  would  not  be  reformed  ;  who  if  they  should  still 
remain  contumacious  and  incorrigible,  the  sentence  of  Excommu- 
nication might  be  decreed  against  them  by  the  Synod,  and  ac- 
cordingly be  executed  in  the  Parish  where  they  lived.  Hitherto 
also  all  things  that  concerned  the  Parochial  Ministers  might  be 
referred,  whether  they  did  touch  their  Doctrine,  or  their  conver- 
sation as  also  the  censure  of  all  new  Opinions,  Heresies,  and 
Schismes,  which  did  arise  within  that  Circuit ;  with  liberty  of 
Appeal,  if  need  so  require,  unto  the  Diocesan  Synod. 

III.  The  Diocesan  Synod  might  be  held,  once,  or  twice  in  the 


xx\[  APPENDIX. 

year,  as  it  should  be  thought  most  convenient ;  Therein  all  the 
Suffragans,  and  the  rest  of  the  Rectors,  or  Incumbent  Pastors 
(or  a  certain  select  number  of  every  Deanry)  within  the  Diocese 
might  meet,  with  whose  consent,  or  the  major  part  of  them,  all 
things  might  be  concluded  by  the  Bishop,  or  ^Superintendent 
(call  him  whether  you  will)  or  in  his  absence,  by  one  of  the  Suf- 
fragans ;  whom  he  shall  depute  in  his  stead  to  be  Moderator  of 
that  Assembly. 

Here  all  matters  of  greater  moment  might  be  taken  into  con- 
sideration, and  the  Orders  of  the  monthly  Synodes  revised,  and 
(if  need  be)  reformed  ;  and  if  here  also  any  matter  of  difficulty 
could  not  receive  a  full  determination  :  it  might  be  referred  to 
the  next  Provincial,  or  National  Synod. 

IV.  The  Provincial  Synod  might  consist  of  all  the  Bishops  and 
Suffragans,  and  such  other  of  the  Clergy  as  should  be  elected 
out  of  every  Diocese  within  the  Province,  the  Arch-Bishop  of 
either  Province,  might  be  the  Moderator  of  this  meeting,  (or  in 
his  room  some  one  of  the  Bishops  appointed  by  him)  and  all 
matters  be  ordered  therein  by  common  consent  as  in  the  former 
Assemblies. 

This  Synod  might  be  held  every  third  year,  and  if  the  Parlia- 
ment do  then  sit  (according  to  the  Act  of  a  Triennial  Parliament) 
both  the  Arch-Bishops  and  Provincial  Synods  of  the  Land  might 
joyn  together,  and  make  up  a  National  Councel :  wherein  all 
appeals  from  inferiour  Synods  might  be  received,  all  their  Acts 
examined,  and  all  Ecclesiastical  Constitutions  which  concerne 
the  state  of  the  Church  of  the  whole  Nation  established. 

We  are  of  the  judgement  That  the  form  of  Government  here 
proposed  is  not  in  any  point  repugnant  to  the  Scripture ;  and 
that  the  Suffragans  mentioned  in  the  second  Proposition,  may 
lawfully  use  the  power  both  of  Jurisdiction  and  Ordination, 
according  to  the  Word  of  God,  and  the  practice  of  the  ancient 
Church. 

Ja.  Arm ach anus, 
Rich.  Holdsworth. 


*  'ETTtcKonovvreg,  id  est,  superintendentes  ;  unde  et  noraen  Episcopi  txactum 
est,     Hieron,  epist.  86,  ad  Evagrium. 


PRESBYTERIANISM  IN  NEW  ENGLAND. 


XX111 


III. 

PRESBYTERIANISM    IN    NEW   ENGLAND    IN    THE    I7TH    CENTURY. 

There  was  no  inconsiderable  amount  of  Presbyterian  ism  in  the 
New  England  churches  in  the  middle  of  the  17th  century.  Henry 
M.  Dexter  {Congregationalism,  p.  431)  truly  says  : 

"  Thomas  Parker  and  James  Noyes— par  nobile  fratrum — who 
came  over  in  1634,  and  became  Pastor  and  Teacher  of  the  church 
in  Newbury,  were  strongly  inclined  toward  some  of  the  views 
afterward  held  by  the  majority  of  the  Westminster  Assembly, 
and  they  did  not  hesitate  to  teach  them.  Difficulties  arose,  in 
consequence,  in  their  own  church,  which,  after  years  of  inhar- 
mony,  compelled  the  calling  of  council  after  council,  and  the 
interference  of  the  civil  authorities,  before  peace  could  be  ob- 
tained. By  the  summer  of  1643,  when  the  Assembly  was  com- 
mencing its  long  session,  there  were  other  Elders  in  the  Colony 
whose  views  inclined  in  the  same  direction,  and  another  Synod  was 
called  to  consider  the  subject.     Winthrop's  account  of  it  is  this  : 

"  '  There  was  an  assembly  at  Cambridge  of  all  the  elders  in  the 
country  (about  50  in  all),  such  of  the  ruling  elders  as  would  were 
present  also,  but  none  else.  They  sat  in  the  college,  and  had 
their  diet  there  after  the  manner  of  scholars  common,  but  some- 
what better,  yet  so  ordered  as  it  came  not  to  above  sixpence  the 
meal  for  a  person.  Mr.  Cotton  and  Mr.  Hooker  were  chosen 
moderators.  The  principal  occasion  was  because  some  of  the 
elders  went  about  to  set  up  some  things  according  to  the  pres- 
bytery, as  of  Newbury,  etc.  The  assembly  concluded  against 
some  parts  of  the  presbyterial  way,  and  the  Newbury  ministers 
took  time  to  consider  the  arguments,  etc.' 

"  What,  after  further  consideration,  the  Newbury  ministers 
thought  of  '  the  arguments,'  we  are  assisted  to  know  by  the 
treatise  published  by  one  of  them  four  years  later  in  London, 
entitled,  The  Temple  Measured,  etc.  The  friend  who  intro- 
duced this  to  the  public,  says  Mr.  Noyes,  had  '  drawn  up  and 
published  these  short  notes,'  for  the  reason  that  he  found  him- 
self still  unsatisfied  '  upon  conference  had  '  with  '  the  Reverend 
Presbyters  of  that  countrey.'  Mr.  Noyes's  idea  of  the  church  of 
the  Gospel,  was  of  one  which  is  to  kept  in  good  order  by  the 
power  of  the  Presbytery  within,  and  of  Synods  and  Councils 
without." 


Xxiv  APPENDIX. 

The  following  letter  of  Mr.  Parker  presents  his  position  : 

The  True  copy  of  a  letter  written  by  Mr.  Thomas  Parker,  a  learned 
and  godly  minister,  in  New  England,  unto  a  member  of  the 
Assembly  of  Divines  now  at  Westminster,  Declaring  his  judg- 
ment touching  the  government  practised  in  the  churches  of 
New  England.     London,  1644. 

Loving  Brother  :  -My  eyes  do  yet  serve  mee,  though  with 
much  difficulty;  and  therefore  I  will  spend  some  part  of  their 
last  strength  in  writing  a  word  or  two  unto  you.  I  desire  to 
mourn  with  you,  for  the  sore  afflictions  of  the  church,  and  for 
those  in  particular  which  you  have  suffered,  and  my  poore  sister, 
and  mother,  with  you.  I  hope  the  Lord  doth  beare  up  your 
hearts  by  faith  and  patience,  and  that  you  do  rejoyce  under  hope 
of  the  glory  that  shall  follow.  He  that  shall  come  will  come, 
according  to  promise.  I  presume  you  are  in  the  number  of  those, 
which  are  gathered  into  a  Synod  now  at  London  ;  and  therefore 
I  write  unto  you  as  being  there. 

I  suppose  you  are  so  prepared  and  qualified  by  these  present 
afflictions,  beside  all  your  learning  and  sufficiency  of  parts,  that 
God  will  discover  great  things  by  you.  I  assure  you  wee  have 
great  need  of  help  in  the  way  of  discipline,  and  wee  hope  that 
wee  shall  receive  much  light  from  you.  My  cousin  Noyse  and 
myself,  have  seen  such  confusion  of  necessity  depending  on  the 
government  which  hath  been  practised  by  us  here,  that  wee  have 
been  forced  much  to  search  into  it  within  these  two  or  three 
yeeres.  And  although  wee  hold  a  fundamentall  power  of  gov- 
ernment in  the  people,  in  respect  of  election  of  ministers,  and 
of  some  acts  in  cases  extraordinary,  as  in  the  want  of  ministers  : 
yet  wee  judge,  upon  mature  deliberation,  that  the  ordinary  exer- 
cise of  government  must  be  so  in  the  Presbyters,  as  not  to  de- 
pend upon  the  expresse  votes  and  suffrages  of  the  people.  There 
hath  been  a  Convent,  or  meeting,  of  the  ministers  of  these  parts, 
about  this  question,  at  Cambridge,  in  the  Bay  ;  and  there  wee 
have  proposed  our  arguments,  and  answered  theirs  ;  and  they 
proposed  theirs,  and  answered  ours:  and  so  the  point  is  left  to 
consideration.  Also  concerning  admission  of  members,  wee  hold, 
the  rule  must  bee  so  large,  that  the  weakest  Christians  may  bee 
received ;  and  there  was,  according  to  appearance,  much  con- 
junction in  this  particular :     Pray  for  us,  as  wee  do  for  you. 

From  Newbury,  in  New  England,  December  17,  1643. 
Your  brother,  true  and  faithfull  in  the  Lord, 

Thomas  Parker. 


PRESBYTERIANISM  IN  NEW  ENGLAND.  xxv 

A  still  later  opinion  is  presented  by  James  Noyes  in  his  Moses 
and  Aaron,  London,  1661  : 

"  The  militant  Church  of  Christ,  is  one  integral  body  visibly 
indued  by  Christ  with  Church  power.  The  Apostles  were  Cath- 
olick  members,  not  members  of  one  particular  Church  more  than 
another.  And  there  is  a  Catholick  Church  power  to  make  Cath- 
olick  members  "  (p.  2).  "  Members  of  the  Catholick  Church, 
have  immediate  right  to  Church  ordinances  as  occasion  requires 
in  opposition  to  necessary  dependance  on  particular  Churches 
for  membership  "  (p.  19).  "Election  by  common  members,  is 
not  essentiall  to  the  constitution  of  Elders  "  (p.  32).  -  In  that 
I  have  formally  supposed  popular  election  so  much  necessary, 
and  imposition  of  hands  for  little  necessity,  I  now  humbly 
impute  it  to  my  weaknesse  in  Judgement,  as  well  as  to  my 
education,  amongst  such  as  were  for  the  congregational  way  " 
(P*  3^).  "  ^  is  unlawful  for  common  members  to  ordain  elders  " 
(p.  38).  "Common  members  may  not  govern  by  suffrage  to- 
gether with  their  elders  "  (p.  42).  "  Elders  are  sent  by  Christ 
to  preach  the  Gospel  in  way  of  office  "  (p.  56).  "All  elders  are 
sent  in  way  of  office  to  preach  to  all  the  world  as  occasion  serves  " 
(p.  58).  "All  Elders  are  Elders  to  all  Churches  as  occasion 
serves  "  (p.  59).  "  Some  Elders  may  have  superiority  of  jurisdic- 
tion over  other  Elders,  according  to  Christ's  institution  "  (p.  62). 
"  For  as  much  as  the  difference  was  not  between  Elders  in  power 
of  order,  but  only  in  degree  of  Jurisdiction,  it  may  be  fully  sup- 
posed to  distinguish  them,  by  calling  the  chief  the  Bishop,  with- 
out any  precise  title  of  a  different  nature  "  (p.  67).  "  Ecclesias- 
tical history  is  a  sufficient  witness  of  the  practice,  or  de  facto,  and 
apostolical  practice  is  a  sufficient  rule  de  jure.  It  seemes  he  that 
was  called  A7itistes  prcepositus,  the  Bishop  in  a  Presbytery,  by 
process  of  time  was  only  called  Bishop,  though  all  Elders  are  also 
according  to  their  office  essentially  Bishops,  and  differing  only 
in  gradual  jurisdiction,  mult  a  re?iascuntur  quce  nunc  cecidere, 
cadentque,  God's  power  is  glorified  in  reparations,  etc.,  as  well  as 
in  preparations  ''  (p.  68). 

The  views  of  John  Eliot  are  given  in  his  privately  printed 
Communion  of  Churches :  or  the  Divine  Management  of  Gospel 
Churches  by  the  Ordinance  of  Councils,  Constituted  in  Order  accord- 
ing to  the  Scriptures.  As  Also,  The  Way  of  bringing  all  Christian 
Parishes  to  be  particular  Reforming  Congregationall  Churches: 
Humbly  proposed,  as  a  way  which  hath  so  much  light  from  the 


xxvi  APPENDIX. 

Scriptures  of  Truth,  as  that  it  may  lawfully  be  sub7nitted  unto  by 
all ;  and  may,  by  the  blessing  of  the  Lord,  be  a  means  of  Uniting 
those  two  Holy  and  Eminent  Parties,  the  Presbyterian  and  Congre- 
gational. As  Also  to  Prepare  for  the  hoped-for  Resurrection  of 
the  Churche  ;  and  to  prepare  a  way  to  bring  all  Christian  nations 
into  an  unity  of  the  Truth  and  order  of  the  Gospel,  Written  by 
John  Eliot,  Teacher  of  Roxbury  in  N.E.  Cambridge  1665.  There 
are  but  two  copies  of  this  book  known  to  exist ;  one  of  them  is 
in  the  Lenox  Library,  N.  Y.  City.  Through  the  kindness  of  Geo. 
H.  Moore,  LL.D.,  we  have  been  permitted  to  make  the  following 
extracts  : 

"Christ,  who  hath  all  power,  Matth.  xxviii.  20,  hath  derived  all 
Ecclesiastical  Power  first  unto  the  Apostles,  that  they  by  Institu- 
tion might  distribute  the  same  unto  several  officers  in  the 
Church.  Hence,  as  all  Church-Officers,  especially  Elders,  and 
more  especially  Teaching  Elders,  are  ordinary  successors  of  the 
Apostles,  in  their  several  branches  of  Church-power:  So  Coun- 
cils of  Churches  are  their  eminent  ordinary  successors,  in  point  of 
Counsel,  and  that  in  several  respects  "  (p.  4.)  "  The  Power  of 
Ecclesiastical  Councils  is  only  Dogmatical  or  Doctrinal :  Power 
of  Censure  is  by  the  Lord  fixed  in  the  Church  ;  and  hence,  when 
any  appeal  unto  Council,  it  is  for  further  and  more  clear  light 
from  the  Scripture,  and  for  conviction  thereby,  but  not  for  the 
exercise  of  any  Juridical  Power  "  (p.  5). 

I.  "  When  Twelve  churches  or  any  number  under  Twenty-four 
shall  agree  to  hold  communion  in  a  Council  for  mutual  Help, 
and  shall  send  forth  messengers,  at  least  two  from  every  Church, 
and  they  of  both  orders  of  Elders,  or  in  defect  of  Ruling  Elders, 
Brethren  eminent  in  Piety  and  Wisdome,  who  are  as  elders,  to 
manage  the  Ordinance  of  Counsel  in  the  behalf,  and  for  the  ben- 
efit of  all  the  Churches  herein  combined  :  These  do  constitute 
the  first  order  of  a  compleat  Coimcil ;  the  first  Ascent  of  the  glo- 
rious temple  ;  the  first  Roiv  in  compacting  the  new  Jerusalem.  It  is 
both  needful  and  attainable,  that  these  Councils  should  meet  at 
least  once  every  moneth." 

II.  "  When  Twelve  of  the  first  Order  of  Councils,  or  any  number 
under  Tzventy-four,  shall,  with  the  express  consent  of  all  their 
particular  Churches,  agree  to  hold  Communion  in  a  Council  for 
Mutual  Help,  and  for  the  benefit  of  all  the  Churches  combined; 
and  to  that  end,  shall  send  forth  from  among  themselves,  at  least 
one  principal  and  eminent  Teaching  Elder  and  one  Ruling  Elder, 


PRESBYTERIANISM  IN  NEW  ENGLAND.  xxvii 

to  manage  the  Ordinance  of  Counsel,  in  a  Provincial  Synod,  in 
the  behalf  and  for  the  benefit  of  all  the  Churches  herein  com- 
bined :     These  do  constitute  the  second  order  of  Councils 

It  is  both  needful]  and  attainable,  that  these  should  meet  quar- 
terly." 

III.  "When  Twelve  Provincial  Councils,  or  any  other  number 
under  Twenty  four,  with  the  explicite  consent  of  the  first 
Councils,  and  with  the  explicite  consent  of  the  Churches, 
who  are  in  this  Combination,  agree  to  hold  Communion  in  a 
Council  for  Mutual  Help  ;  and  to  that  end,  shall  send  forth  from 
among  themselves  at  least  one  principal  Teaching  Elder  and  one 
Ruling  Elder,  both  eminent  in  holiness,  wisdome,  and  all  fitting 
abilities,  to  manage  the  Ordinance  of  Counsel  in  a  National 
Synod,  in  the  behalf,  and  for  the  benefit  of  all  the  Provinces,  first 
Councils,  and  particular  Churches  herein  combined  :    These  do 

constitute  a  Third   order  of  Councils It  will  be  both 

needful  and  attainable,  that  these  should  meet  once  in  a  year." 

V.  "  When  Twelve  National  Councils,  or  any  number  under 
Twenty  four,  shall  agree,  with  the  explicite  consent  of  all  the 
Churches,  passing  and  arising  through  all  the  Orders  of  Councils, 
to  hold  Communion  in  Councils  for  Mutual  Help  ;  and  to  that 
end  shall  send  forth,  at  least  one  Teachi?ig  and  one  Ruling  Elder, 
men  eminent  in  Holiness  and  Abilities  for  so  high  a  service,  to 
constitute  an  (Ecumenical  Council,  and  there  to  manage  the  Ordi- 
nance of  Counsel,  on  the  behalf,  and  for  the  benefit  of  all  the 
Churches  and  Councils  herein  combined  :  These  do  constitute 
a  Fourth  Order  of  Councils.  They  are  an  (Ecumenical  Coimcit  ; 
and  represent  all  the  Churches  in  those  nations  before  the  Lord." 
(pp.  14-16). 

Thus  Eliot  magnifies  the  Presbyterian  organization  of  the 
Church  from  the  congregational  eldership  to  the  oecumenical 
Council.  He  differs  from  Westminster  Presbyterianism  chiefly 
in  denying  that  the  higher  Presbyteries  have  "juridical  power  " 
over  the  lower. 

Thomas  Hooker,  in  his  Survey  of  the  Summe  of  Church-Dis- 
cipline, London,  1648,  presents  his  points  of  agreement  with  Sam- 
uel Rutherford,  thus  : 

"  I  do  freely  acknowledge  to  have  received  light  therefrom  :  so 
I  do  professe  I  do  readily  consent  with  him  in  many  things.  In 
the  number  and  nature  of  Officers,  as  Pastours,  Teachers,  Elders, 
etc.  appointed  by  Christ  in  his  church.     That  the  people  hath 


xxviii  APPENDIX. 

right  to  call  their  own  officers,  and  that  none  must  be  imposed 
upon  them  by  Patrons  and  Prelates.  That  Scandalous  persons 
are  not  fit  to  be  members  of  a  visible  Church,  nor  should  be  ad- 
mitted. That  the  faithfull  Congregations  in  England  are  true 
Churches :  and  therefore  it  is  sinfull  to  separate  from  them  as 
no  Churches.  That  the  members  which  come  commended  from 
such  Churches  to  ours  here,  so  that  it  doth  appear  to  the  judge- 
ment of  the  Church,  whence  they  come,  that  they  are  by  them 
approved,  and  not  scandalous,  they  ought  to  be  received  to 
Church  communion  with  us,  as  members  of  other  Churches  with 
us  in  N.  E.  in  like  case  so  commended  and  approved.  To  sepa- 
rate from  Congregations  for  want  of  some  Ordinances  :  or,  To 
separate  from  the  true  worship  of  God,  because  of  the  sin  of 
some  worshippers,  is  unlawfull.  The  Consociation  of  Churches 
is  not  only  lawfull,  but  in  some  cases  necessary.  That  when 
causes  are  difficult,  and  particular  Churches  want  light  and  help, 
they  should  crave  the  Assistance  of  such  a  consociation.  That 
Churches  so  meeting  have  right  to  counsell,  rebuke,  etc.  as  the 
case  doth  require.  In  case  any  particular  Church  shall  walk  per- 
tinaciously, either  in  the  profession  of  errour,  or  sinfull  practice, 
and  will  not  hear  their  counsell,  they  may  and  should  renounce 
the  right  hand  of  fellowship  with  them.  That  Infants  of  visible 
Churches,  born  of  wicked  parents,  being  members  of  the  Church, 
ought  to  be  baptized.  In  these  and  severall  other  particulars,  we 
fully  accord  with  M.  R." 

Hooker  then  presents  the  distinguishing  features  of  the  New 
England  churches  : 

"Visible  Saints  are  the  only  true  and  meet  matter,  whereof  a 
visible  Church  should  be  gathered,  and  confcederation  is  the 
form.  The  Church  as  Totum  essentiale,  is,  and  may  be,  before 
Officers.  There  is  no  Presbyteriall  Church  (i.  e.  A  Church  made 
up  of  the  Elders  of  many  Congregations  appointed  Classickwise, 
to  rule  all  those  Congregations)  in  the  N.  T.  A  Church  Congre- 
gationall  is  the  first  subject  of  the  keys.  Each  Congregation 
compleatly  constituted  of  all  Officers,  hath  sufficient  power  in 
her  self,  to  exercise  the  power  of  the  keyes,  and  all  Church  dis- 
cipline, in  all  the  censures  thereof.  Ordination  is  not  before 
election.  There  ought  to  be  no  ordination  of  a  Minister  at  large, 
Namely,  such  as  should  make  him  Pastour  without  a  People. 
The  election  of  the  people  hath  an  instrumentall  causall  vertue 
under  Christ,  to  give  an  outward  call  unto  an  Officer.    Ordination 


PRESBYTERIA.NISM  IN  NEW  ENGLAND.  XX1X 

is  onlv  a  solemn  installing  of  an  Officer  into  the  Office,  unto 
which  he  was  formerly  called.     Children  of  such,  who  are  mem- 
bers of  Congregations,  ought  only  to  be  baptized.     The  consent 
of  the  people  gives  a  causall  vertue  to  the  compleating  of  the 
sentence  of  excommunication.     Whilst   the  Church  remains  a 
true  Church  of  Christ,  it  doth  not  loose  this  power,  nor  can  it 
lawfully  be  taken  away.     Consociation  of  Churches  should  be 
used,  as  occasion  doth  require.     Such  consociations  and  Synods 
have    allowance  to    counsell   and    admonish    other   Churches, 
as  the    case    may   require.      And    if    they  grow   obstinate    in 
errour  or  sinfull  miscarriages  they  should  renounce  the  right 
hand  of  fellowship  with  them.     But  they  have  no  power  to  ex- 
communicate.    Nor  do  their  constitutions  binde  formaliter  and 
juridich.   In  all  these  I  have  leave  to  professe  the  joint  judgement 
of  all  the  Elders  upon  the  river :  of  New-haven,  Guilford,  Mil- 
ford,  Stratford,   Fairfield :    and  of  most  of  the  Elders  of  the 
Churches  in  the  Bay,  to  whom  I  did  send  in  particular,  and  did 
receive  approbation  from  them,  under  their  hands  :   of  the  rest 
(to  whom  I  could  not  send)  I  cannot  so  affirm ;  but  this  I  can 
say,  That  at  a  common  meeting,  I  was  desired  by  them  all,  to 
publish  what  now  I  do." 


IV. 

JOHN  ELIOT'S  DESCRIPTION   OF  NEW   ENGLAND   IN    1650. 

In  May,  1884,  I  was  making  researches  for  the  present  volume 
in  the  Hunterian  Museum  of  the  University  of  Glasgow,  when 
my  attention  was  called  by  the  curator,  Professor  John  Young, 
M.D.,  to  a  number  of  uncatalogued  books  and  pamphlets. 
Among  the  pamphlets  he  showed  me  a  few  manuscripts.  Among 
these  I  found  the  letter  of  Eliot  which  is  now  for  the  first  time 
given  to  the  public.  Prof.  Young  kindly  gave  me  permission  to 
use  it  and  Mr.  John  Young,  B.Sc,  one  of  the  assistant  librarians, 
carefully  copied  it  for  me.  The  letter  is  without  date,  signature, 
or  address.  It  seems  to  have  been  copied  from  an  original, 
which  has  thus  far  escaped  the  attention  of  explorers,  if  indeed 
it  is  now  in  existence.  A  cursory  examination  disclosed  its 
value,  but  not  its  authorship.    A  careful  examination  by  the  prin- 


XXX 


APPENDIX. 


ciples  of  the  Higher  Criticism  discloses  its  author  and  date.  The 
value  of  the  letter  is  very  great,  not  only  for  the  general  survey  of 
New  England,  at  the  time,  but  for  the  fresh  information  it  gives 
with  reference  to  certain  towns,  churches,  and  ministers,  which 
were  wrapt  in  uncertainty  and  obscurity  as  to  their  origin  and 
actual  condition  at  the  time  when  this  letter  was  written,  in  the 
spring  of  1650. 

The  date  of  the  letter  may  be  approximately  fixed  by  the  fol- 
lowing evidences  :  (1)  In  speaking  of  Roxbury  it  says  :  "Where 
Master  Dudly,  now  Governor  liveth  Master  Eliot  is  teacher,  and 
Master  Danfurth  (by  the  good  hand  of  the  Lord  upon  us)  is  to 
be  ordained  pastor."     Governor  John  Winthrop  died  March  26, 

1649,  and  was  succeeded  by  John  Endicott  May  2,  1649,  and 
he  by  Thomas  Dudley  May  22,  1650.  Samuel  Danfurth  was 
ordained  September  24,  1650.  This  gives  us  the  date  within 
a  few  months.  (2)  In  speaking  of  Cambridge  it  says  :  "  Blessed 
Master  Sheppard  there  pastor  did  lately  dye,  and  they  have 
not  yet  any  other  ordained,  but  Master  Michell  is  elected  their 
pastor,  and  shortly  to  be  ordained."  Thomas  Sheppard  died 
Aug.  25,  1649,  and  Jonathan   Mitchell  was  ordained  Aug.  21, 

1650.  This  narrows  the  date  to  an  interval  of  less  than  three 
months.  (3)  In  speaking  of  Boston,  it  represents  that  "  the  min- 
isters are  Master  Cotton  teacher,  and  Master  Wilson,  is  pastor." 
It  knows  nothing  of  the  second  church  of  Boston,  which  was  or- 
ganized June  5,  1650.  (4)  Mr.  Blinman  was  pastor  at  Glouces- 
ter, Mass.,  when  the  letter  was  written.  Mr.  Blinman  was  at 
Gloucester  in  September,  1649,  and  at  New  London,  Connecticut, 
in  November,  1650.  (5)  Mr.  Whitefield  was  at  Guilford,  Con- 
necticut, when  the  letter  was  written.  Mr.  Whitefield  removed 
to  England  in  1650.  (6)  Speaking  of  Weathersfield,  Connecticut, 
it  represents  that  the  pastor,  Master  Smith,  had  lately  died. 
"And  they  have  called  Mr.  Russel  an  hopeful  branch  brought  up 
in  our  college."  Mr.  Smith  died  in  1648,  and  Mr.  Russel  was 
installed  in  1650. 

From  these  evidences  it  is  clear  that  the  letter  could  not  have 
been  written  earlier  than  May  22,  1650,  or  later  than  June  5, 
1650.  It  seems  most  reasonable  to  place  the  date  in  the  last 
week  of  May,  1650. 

There  are  several  traces  of  the  author:  (1)  The  author  repre- 
sents himself  as  sitting  in  his  study  at  Roxbury.  He  was  asso- 
ciated with  Mr.  Hooke,  of  New  Haven,  in  some  general  work  of 


JOHN  ELIOT'S  DESCRIPTION  OF  NEW  ENGLAND.        xxxj 

the  Church,  and  they  were  to  "communicate  counsells."  He 
speaks  of  Mr.  Cotton,  and  Mr.  Wilson,  of  Boston,  as  more  con- 
venient for  him  to  counsel  with.  The  author  was  thus  an  emi- 
nent minister  residing  at  Roxbury  in  1649.  He  can  be  no 
other  than  John  Eliot,  the  apostle  of  the  Indians.  And  it  is 
probable  that  he  was  to  advise  with  others  with  reference  to  the 
work  among  the  Indians  under  the  Society  for  the  Propagation  of 
the  Gospel  in  New  England,  just  organized  in  England.  (2)  He 
says  that  "  Master  Danfurth  (by  the  good  hand  of  the  Lord  upon 
us)  is  to  be  ordained  pastor  "  at  Roxbury.  Danforth  cannot  be  the 
writer.  He  was  a  young  man  whom  Eliot  anxiously  expected  to 
relieve  him  so  that  he  could  devote  more  time  to  labor  among  the 
Indians.  He  considered  it  as  the  good  work  of  the  Lord's  hand 
that  Danforth  was  soon  to  be  ordained  pastor.  (3)  The  interest 
of  the  author  in  the  Indians  is  clear  from  the  following  extracts  : 
"  Southwest  from  Dedham,  seven  miles  is  Natick,  an  Indian  town, 
by  the  blessing  of  God  now  beginning  "  and  "  Martins  Vineyard 
the  island  where  Mr.  Mahu  is  pastor  and  preacheth  to  the  In- 
dians which  live  in  that  island."  (4)  Speaking  of  Providence, 
he  says:  "Which  town  Mr.  Williams  first  began,  but  there  also 
they  affect  to  have  no  minister,  but  is  also  a  receptacle  of  many 
varietyes  of  opinions,  Mr  Williams  spending  his  life  in  trucking 
with  the  Indians."  This  is  a  fine  piece  of  irony,  on  the  part  of 
the  apostle  to  the  Indians,  with  reference  to  the  heresiarch,  Rog- 
er Williams. 

These  evidences  seem  to  show  with  sufficient  plainness  that 
John  Eliot  was  the  author  of  the  letter. 

There  are  doubtless  other  facts  mentioned  in  the  letter  which 
will  serve  to  make  the  date  still  more  definite.  These  we  shall 
leave  to  the  specialists  in  the  History  of  New  England.  We  also 
leave  to  such  scholars  the  historical  gain  from  the  statements 
made  in  the  letter. 

According  to  your  desire  heere  is  a  breife  topographicall  de- 
scription of  the  Seuerall  Townes  in  new  England  with  the  names 
of  our  magistrats  and  Ministers  : 

The  Massachusetts  Bay  is  deepe  and  large,  about  113:  myles 
from  the  Southend  to  the  northend,  bespoted  with  many  Hands, 
more  then  :  20,  The  channell  at  which  all  shipps  (vsually)  enter 
is  allmost  at  the  Southend,  and  at  the  uery  enterance  is  a  little 
Towne  begun  lately :  named  Hull,  where  there  is  yet  noe  min- 


XXxii  APPENDIX. 

ister.  within  this  Bay  are  many  Townes,  At  the  Southend  is 
Hingham,  where  Master  Itbbard  is  minister,  Next  Weymouth, 
where  master  Thatcher  is  minister.  One  the  westside  of  this 
Bay  are  these  Townes,  Brantree  to  the  Southermost,  where  mas- 
ter Thomson  is  pastor,  master  Flint  teacher,  Then  Dorchester 
where  mather  is  Teacher,  and  master  wilson  (the  sonne  of  master 
wilson  of  Boston)  is  pastor.  The  next  is  Roxbury,  where  master 
dudly,  now  Gouernor.  liueth,  Master  Elot  is  Teacher,  and  master 
Daufurth  (by  the  good  hand  of  the  lord  upon  us)  is  to  be  ordained 
Pastor,  In  the  bottome,  or  northend  of  this  Bay  is  Boston  our 
cheife  hauen,  where  most  shipps  that  come  to  this  country,  ride 
at  anchor,  the  magistrats  who  line  there  are  master  Bellingham 
and  master  Hibbens,  the  ministers  are  Master  Cotton  Teacher, 
And  master  Wilson  is  Pastor.  On  the  same  northend  of  the  Bay, 
On  the  other  side  a  water  as  broad  as  the  thames  at  London,  Is 
charlstowne,  the  next  hauen-towne  to  Boston,  and  ye  riuer  be- 
twixt these  Townes,  is  the  most  frequent  anchoring  of  Shipps, 
Master  Nowell  magistrate  liueth  there,  And  master  Symes  is 
Pastor,  Master  Allen  Teacher,  By  charlsriuer  west  from  Boston 
and  charlstowne,  about  .3.  or  .4.  myle  is  Cambridge,  where  is 
seated  Haruard  colledge,  master  Dunster  President,  Blessed  mas- 
ter Sheppard  there  pastor  did  lately  dye,  and  they  haue  not  yet 
any  other  ordained,  but  master  Michell  is  elected  there  Pastor, 
and  shortly  to  be  ordained  a  little  by  the  same  riuer  is  water- 
tovvne  where  Master  knowles  is  Pastor  and  Master  Sharman 
Teacher ;  ten  myles  in  land  to  the  west  and  norwest  from  them 
lye  .  2 .  Townes  on  a  riuer.  which  runeth  North  and  South,  Con- 
cord the  most  northerly  where  Master  Flint  magistrate  liueth, 
and  master  Bulkley  is  Pastor.  By  streame  southward  lyeth  Sud- 
bury Where  Mr.  Browne  is  Pastor,  West  from  Sudbury  .16. 
myles  lyeth  nashaway,  in  land  who  want  a  Minister,  And  South- 
west in  land  from  Roxbury  lyeth  Dedham,  where  Mr  Allen  is 
Pastor,  South  west  from  Dedham,  7 .  myles  is  Natick  a  Indian 
Towne,  by  the  blessing  of  God  now  begining,  And  upon  a  more 
Southene  lyne  .  8  .  myles  from  Dedham  is  begining  a  new  Plan- 
tation, called  faire-meade,  North-ward  from  charlstowne,  7  myles 
in  land  lyeth  Woobourne,  where  Mr  Carter  is  Pastor. 

Againe  north-northeast  from  charlstowne  .  3  .  myles  lyeth  Mai- 
den, who  yet  haue  not  a  minister,  setled,  And  .4.  myles  further 
on  the  same  poynt  lyeth  Reading,  where  Mr  Hoph  is  Pastor, — 
Northeast  from  charlstowne  about  .  7 .  Myles  lyeth  lynn.  which  is 


JOHN  ELIOT'S  DESCRIPTION  OF  NEW  ENGLAND.       xxxiii 

upon  the  Sea  cost  within  the  Bay,  there  the  great  Iron  workes 
are,  Mr  Bridges  Magistrate  liueth  there,  and  Mr  Whiting  is  Pas- 
tor, Mr  Cobbett  Teacher.  Nor  North-east  from  them  .4.  Myles 
is  Marblehead,  a  good  fishing  place,  Mr  Walton  is  Minister,  A 
myle  North  from  them  layeth  Sale,  a  uery  Good  harbour,  Mr 
Endicot  Deputy  Gouernor  liueth  there,  Mr  Norice  is  Pastor,  Six. 
myles  Northward  from  them  lyeth  Wenham,  Mr  Fiske  Pastor, 
Againe  .  6 .  myles  Northeast  from  Sale,  is  a  litle  fishing  Towne 
called  Manchester  where  they  want  a  Minister,  And  there  a 
poynt  runeth  out  eastward  into  the  sea  called  Cape-ann,  neere 
to  the  head  whereof  is  a  fishing  towne  called  Gloster,  Mr  Blin- 
mar  is  Pastor,  On  the  Northside  of  that  head  land  cometh  forth 
the  broad  mouth  of  mirimack,  On  which  riuer  are  Sundry  townes 
the  riuer  runeth  East  and  West,  Next  the  mouth  of  that  riuer 
lyeth  Ipswich,  which  is  .  6  .  myles  North  from  Wenham,  Mr  Sym- 
ons  Magistrate  there  liueth,  Mr  Nathaneel  Rogers  is  Pastor,  Mr 
Norton  Teacher,  .  3 .  myles  west  of  them  lyeth  Rowly,  Where  Mr 
Ezekiell  Rogers  is  Pastor,  from  Rowley  westward  -.14.  myles 
layeth  Andeuer.  where  Mr  Dane  is  Pastor,  againe  .4.  myles  Nor 
West  from  Rowley  layeth  newbery  where  Mr  Parker  is  Pastor, 
and  Mr  Noyce  Teacher,  thence  crossing  the  Broad  mouth  of 
Mirimacke  which  (as  I  Remember  may  be  .  3 .  times  as  broad  as 
the  thams  at  London)  there  lyeth  Salsbury,  Mr  Wooster  Pastor, 
about  .  5  .  or  .  6.  myles  up  the  northside  the  great  riuer  lyeth 
Hauerill  (neere  .  ouer .  against  Andeuer)  there  Mr  Ward  is  Pas- 
tor, about  7  myles  from  Salsbery  Northward  lyeth  Hampton, 
where  Mr  Dalton  and  Mr  Wheeleright  are  mfnisters,  About .  4.  or 
.  5  .  myles  futher  north  is  Exeter,  "  Where  they  want  a  minister," 
and  that  is  at  the  head  of  Pascataway  riuer,  at  the  mouth  where- 
of lyeth  Doner  where  Mr  Wiggen  A  magestrate  liueth  and  Mr 
Mand  is  Pastor. Some  more  places  to  the  north  are  Inhab- 
ited, but  they  belong  not  to  the  Massachusetts  Jurisdiction,  nor 
doe  I  know  them,  Soe  as  to  be  able  to  name  them,  And  these  are 
the  people  under  the  Massachusetts  Gouerment  north  and  South, 
On  the  South,  Plimouth  pattent  Bordereth  with  us,  And  there 
first  towne  lyeth  Southeast  :io:  myles  from  Hingham,  called 
Sitnate  lying  on  the  Sea,  Mr  Cancy  is  Pastor,  And  .4.  myles 
Southward  lyeth  Marshfeild,  Mr  Bulkly  is  Pastor,  4  or  .  5  .  myles 
Southward  layeth  Duxbury,  Mr  Partridge  Pastor,  about .  7  .  myles 
Southward,  lyeth  Plimouth,  Mr  Rayner  Pastor,  And  the  Gouer- 
nour  Mr  Bradford  liueth,  I  name  none  other  of  there  magistrats 


xxxiv  APPENDIX. 

Because  I  know  not  well  where  they  Dwell,  nor  all  there  names ; 
From  Plimouth  Southeast  or  more  easterly  putteth  forth  a  uery 
long  poynt  of  land  into  the  Sea,  the  head  whereof  is  called  Cape- 
cod,  which  with  cape-ann  make  the  great  Bay  of  New  England 
alongst  that  necke  of  land  are  Seuerall  Townes  :  Eastward  .  27  . 
myles  from  Plimouth  is  Sandwich,  Mr  Leueredge  is  Pastor ;  East- 
ward 14.  myles  is  Bastable,  Mr  Lothrop  Pastor,  Eastward  .  4 . 
myles  is  Yarmouth  Mr  Miller  Pastor,  Eastward  :  1 1  :  myles  Nauset 
is,  Mr  Mayo  Pastor.  On  the  Southside  of  this  Necke  of  land 
ouer  against  Bastable  or  Sandwich,  lyeth  Martins  Vinyard  the 
Hand  where  Mr  Mahu  is  Pastor,  and  Preacheth  to  the  Indians 
which  Hue  in  that  Hand  all  that  coast  Southward  is  full  of  Hands, 
the  most  northerly  part  whereof  is  called  the  Marraganset  Bay, 
where  westward  from  Martins  Vinyard  Some  leauges  layeth 
Road  Hand  where  they  haue  .  2 .  Townes  but  noe  Church  nor 
Minister,  nor  doe  they  desire  any  that  I  heare  of;  Ouer  against 
the  north  end  of  that  Hand  a  pritty  faire  riuer  emptieth  it  selfe  in 
the  sea  upon  which  riuer  about  :  20 :  myles  is  Taunton,  about 
30:  miles  west  from  Plymouth  and  about  as  much  South  from 
Boston,  there  Mr.  Streete  is  Teacher,  and  Mr  Hooke  was  Pastor, 
but  is  remooued  to  new  hauen,  more  Southerly.  Some  leagues 
westward  of  that  riuer,  another  such  like  riuer  emptieth  it  selfe, 
neere  the  mouth  where  of  lyeth  Prouidence,  which  Towne  Mr 
Williams  first  began,  but  there  also  they  affect  to  haue  no  min- 
ister, but  is  also  A  receptacle  of  many  varietyes  of  opinions,  Mr 
Williams  spending  his  life  in  trucking  with  the  Indians,  About 
.4.  myles  by  that  riuer  is  a  town  called  Rehoboth,  where  Mr 
Newman  is  Pastor,  And  this  layeth  westward,  From  Taunton 
ouerland  about  :  14:  myles  A  great  way  Southward  Upon  that 
coast,  I  cannot  say  how  many  leagues  (it  maybe  20)  openeth  the 
mouth  of  Pequot  riuer,  which  is  an  Excellent  harbour,  and  there 
Mr  Iohn  Winthrop.  with  others  haue  a  towne  begun,  but  yet 
want  a  minister,  A  few  myles  Southward  openeth  the  great  mouth 
of  Conecticot  riuer,  at  the  mouth  where  of  is  a  fort,  and  a  church 
gathered  this  yeere,  and  Mr  Fitch  is  Pastor  the  riuer  runeth 
Northwest  and  Southeast,  neere  .  40 .  myles  up  the  riuer  is  a 
towne  begun  at  a  place  called  Mattabesett,  but  they  haue  noe 
minister  :  12  :  myles  higher  is  weathersfeild  where  Master  Smith 
there  Pastor  lately  dyed,  And  they  haue  called  Mr  Russell  an 
hopefull  Branch  brought  up  in  our  Colledge  (as  Sundry  others 
fornamed  haue  beene)  3  myles  up  the  riuer  is  Hartford,  where 


JOHN  ELIOT'S  DESCRIPTION  OF  NEW  ENGLAND.        XXxv 

Mr  Hooker  latly  dyed,  An1  Mr  Stone  is  Pastor,  Vp  a  riuer  8 
myles  is  a  villedge  where  Mr  Newton  is  Pastor  6.  myles  up  the 
riuer  lyeth  Winsor,  where  Mr  Wareham  is  Pastor,  20.  myles  up 
the  riuer  layeth  Springfeild  where  Mr  Moxon  is  Pastor,  And  this 
towne  ouerland  from  the  Bay  layeth  :8o:  or  :9o:  myles  South- 
west, and  is  the  roade  way  to  all  the  townes  upon  this  riuer,  and 
lye  more  Southward,  This  is  all  that  is  yet  Possessed  on  that 
riuer— Then  along  the  South  coast  from  the  mouth  of  Conecti- 
cot  .18.  myles  layeth  Gilford  where  Mr  Whitefield  is  Pastor, 
and  Mr  Higgenson  Teacher,  Southward  the  same  coast :  7  :  myles 
lyeth  Totocot,  where  Mr  Peirson  is  Pastor,  Southward  .7.  myles 
lyeth  Newhauen,  where  Mr  Dauernport  is  Pastor,  and  Mr  Hooke 
Teacher,  and  this  towne  ouerland  from  the  Townes  on  Conecti- 
cot  is  betwixt  :  30  :  &  :  40 :  myles,  So  that  the  sea  coast  lyeth  not 
due  South  but  inclineth  to  the  west,  Onward  the  same  Southerly 
coast,  8 .  myles  lyeth  Milford  where  Mr  Prudden  is  Pastor,  fur- 
ther more  .4.  myles  layeth  stradford  where   Mr  Blackman  is 
Pastor  futher  :  8  :  myles  lyeth  fairefeild  where  Mr  Iones  is  Pastor, 
further  on  the  same  Coast  .28:  myles  lyeth  Stamford  where  Mr 
Bishop  is  Pastor  :  3  :  myles  Southward  is  a  towne  begining  called 
Greenwich,  westward  :  7 :  myles  in  land  from  Stauford  is  an  other 
Towne  begining,  Not  many  leagues  Southward  is  Hudsons  riuer, 
where  the  Duch  liue,  All  along  this  coast  betwixt  them  and  the 
maine  sea  stretcheth  a  uery  long  Hand,  So  called  for  the  length 
on  which  are  seuerall  townes  which  I  know  not;  the  Southend 
whereof  the  Dutch  challeng,  this  Hand,  is  about  :  100:  myles 
long-  in  the  northerly  end  of  this  Hand  lyeth  Easthamton,  Mr 
lames  is  minister,  The  next  towne  Southwest  120:  myles  lyeth 
Southhamton,  Mr  Fordam,  Minister.    Southwest  :  10 :  myles  lyeth 
Southhold  Mr  Yong  Pastor,  about  .  50 :  myles  to  the  South-west- 
end  •  is  Hempsted,  where  Mr  Moore  Preacheth ;   a  litle  neerer 
the  duch  liueth  the  lady  Moody  an  anabaptist  &  neere  to  that  in 
the  straight  betwixt  long  Hand  &  the  maine  called  Hellgate, 
neere  which  Place  Ms  Hutchinson  liued  and  was  slaine  by  the 

Indians.  ., 

—Thus  worthy  Sr  haue  you  according  to  your  request,  a  breite 
Description  of  New  England,  So  well  As  I  could  sitting  in  my 
studdy,  proiect  it  (neuer  hauing  seene  manye  Partyes  of  it)  with 
the  names  of  most  of  the  townes,  And  Ministers  therein,  and 
by  this  you  see  at  what  a  distance  Mr  Hooke  at  Newhauen  and  I 
at  Roxbury  liue  and  cannot  communicate  counsells,  but  I  haue 


XXXVi  APPENDIX. 

wrot  unto  him  and  I  doubt  not  but  he  will  chuse  Mr  Cotton  and 
Mr  Wilson  of  Boston,  to  whom  I  am  next  neightbour,  and  we  do 
weekety  communicate  counsells,  You  see  also  where  Mr  Ware- 
ham  liueth,  on  Conecticot,  But  who  euer  would  send  any  thing 
to  any  Towne  in  New  England,  the  best  way  is  to  send  it  to 
Boston  or  Charlstowne  for  they  are  hauen  Townes  for  all  New 
England  and  Speedy  meanes  of  conueyance  to  all  places  is  there 
to  bee  had. 


V. 


THE  NEW  ENGLAND  COMPANY. 


I  am  indebted  to  the  clerk  of  the  New  England  Company, 
W.  M.  Venning,  D.C.L.,  of  London,  for  his  kindness  and  courtesy 
in  giving  me  valuable  information  with  reference  to  this  ven- 
erable Company,  and  also  to  the  Governor  and  members  of 
the  Company  for  their  kind  response  to  inquiries,  in  the  sum- 
mer of  1884,  in  London  : 

The  Society  for  the  Propagation  of  the  Gospel  in  New  Eng- 
land was  the  earliest  of  the  Missionary  Societies  in  Great  Britain, 
in  modern  times.  It  was  founded  in  1649,  by  ordinance  of  the 
Long  Parliament  as  a  perpetual  corporation  called,  "  The  Presi- 
dent and  Society  for  the  Propagation  of  the  Gospel  in  New  Eng- 
land." It  was  authorized  to  receive  and  dispose  of  monies  in 
such  manner  as  "  shall  best  and  principally  conduce  to  the  preach- 
ing and  propagating  the  Gospel  among  the  natives,  and  for  the 
maintenance  of  schools  and  nurseries  of  learning  for  the  educa- 
tion of  the  children  of  the  natives."  A  general  collection  was 
appointed  by  Parliament  to  be  made  in  all  the  counties,  cities, 
towns,  and  parishes  of  England  and  Wales,  "for  a  charitable  con- 
tribution to  be  as  the  foundation  of  so  pious  and  great  an  under- 
taking." This  collection  amounted  to  nearly  ^12,000.  It  was 
invested  in  landed  property  at  Eriswell,  in  Suffolk,  and  in  a  farm 
at  Plumstead,  in  Kent,  as  well  as  in  several  houses  in  London. 
The  property  in  Suffolk  consisted  of  7,000  acres.  We  have  been 
informed,  on  the  highest  authority,  that  it  was  sold  a  few  years 
ago  to  an  East  Indian  prince  for  ;£i  20,000  for  a  hunting  park. 
This  and  the  other  investments  of  the  Society  have  made  it  a 
very  wealthy  corporation.     Its  name  has  been  changed  to  "  The 


THE  NEW  ENGLAND  COMPANY.        XXXvii 

New  England  Company,"  and  it  is  probably  the  richest  mission- 
ary society  in  the  world. 

The  movement  which  resulted  in  the  organization  of  the  So- 
ciety was  brought  about  by  two  influences,  the  one  in  Old  Eng- 
land, the  other  in  New  England.      The  Puritans  were    urged 
to  do  something  to  Christianize  the  native  American  Indians  so 
soon  as  they  were  brought  in  contact  with  them.     In  1641,  Will- 
iam Castel  presented  a  petition  to   Parliament  "  for  the  propa- 
gating of  the  Gospel  in  America  and  the  West  Indies,  and  for  the 
settling  of  our  plantations  there."     This  was  approved  by  the 
signature  of  seventy  distinguished  Puritan  divines  of  England, 
and  Alexander  Henderson,  and  other  worthies  of  Scotland.     It 
was  therefore  a  general  missionary  movement  on  the  part  of  the 
Puritans.    It  was  still  further  advanced  by  the  marvellous  zeal  of 
John  Eliot,  the  apostle  of  the  Red  men.     The  first  account  of 
Eliot's  work  was  published  in  London,  in  1643,  "New  England's 
First  Fruits,"  and  immediately  attracted  great  attention.     In 
1646  Eliot  began  preaching  to  the  Indians  in  their  own  tongue, 
and  was  very  much  encouraged.     The  results  were  reported  to 
London  in  a  series  of  tracts  :  "  The  Day  breaking  if  not  the  sun 
rising  of  the  Gospel  with  the  Indians  in  New  England,"  London, 
1647;  "  The  clear  sunshine  of  the  Gospel  breaking  forth  upon  the 
Indians  of  New  England"  1648;  "  The  glorious  progress  of  the 
Gospel  amongst  the  Indians  in  New  England"  1649. 

In  1648  the  General  Court  of  Massachusetts  passed  an  act  for 
the  encouragement  of  the  work,  and  Eliot  received  financial  aid 
from  England.  This  was  the  immediate  occasion  of  the  organi- 
zation of  the  first  Missionary  Society  of  Great  Britain. 

The  corporation  consisted  of  16  persons.  They  at  once  ap- 
pointed Commissioners  in  New  England  to  look  after  their  inter- 
ests there.  The  work  was  conducted  with  great  interest  and 
enthusiasm  during  the  Commonwealth  period,  and  a  series  of 
tracts,  reporting  progress,  were  published  in  London  :  "  The  light 
appearing  more  and  more  toward  the  perfect  day"  etc.,  165 1  ; 
"  Strength  out  of  weakness"  1652;  "  Tears  of  Repentance"  1653  ; 
"  A  late  and  further  manifestation  of  the  progress  of  the  Gospel 
amongst  the  Indians  in  New  England"  1655  ;  "  A  further  account 
of  the  progress  of  the  Gospel  amongst  the  Indians  in  New  England," 
1659;  "A  further  account"  etc.,  1660.  These  tracts  were  pub- 
lished by  the  Society. 

The  Society  wa3  deprived  of  its  charter  at  the  restoration,  and 


XXXviii  APPENDIX. 

Eliot  fell  into  disfavor,  but  through  the  influence  of  Robert 
Boyle,  Richard  Baxter,  and  Henry  Ashurst,  its  treasurer,  a  new- 
charter  was  granted  Feb.  7,  1661(2).  The  members  of  the  Com- 
pany were  forty-five  in  number,  including  churchmen  and  dissent- 
ers. Lord  Chancellor  Clarendon  and  other  noblemen  were  on 
the  list.  Robert  Boyle  was  made  the  first  governor.  And  many 
distinguished  dissenters  were  associated  with  him.  The  charter 
was  enlarged,  and  the  Company  was  constituted  "a  Society  or 
Company  for  Propagation  of  the  Gospel  in  New  England,  and 
the  parts  adjacent  in  America." 

"  For  promoting  and  propagating  of  the  Gospel  of  Christ  unto 
and  amongst  the  heathen  natives  in  or  near  New  England,  and 
parts  adjacent  in  America;  and  also  for  nourishing,  teaching, 
and  instructing  the  said  heathen  natives  and  their  children,  not 
only  in  the  principles  and  knowledge  of  the  true  religion,  and  in 
morality,  and  the  knowledge  of  the  English  tongue,  and  in  other 
liberal  arts  and  sciences,  but  for  the  educating  and  placing  of 
them  or  their  children  in  some  trade,  ministry,  or  lawful  call- 
ing." 

Robert  Boyle  took  a  great  interest  in  the  Society.  He  gave 
them  ^300,  and  afterward  in  his  will  left  them  ^100,  and  recom- 
mended his  executors,  that  after  all  debts  and  legacies  were  paid, 
to  use  the  greater  portion  of  the  balance  "  for  the  advancement 
of  the  Christian  religion  amongst  Infidels."  Commissioners  in 
America  were  again  appointed,  including  Increase  Mather  and 
Cotton  Mather,  and  Eliot  was  aided  in  bringing  out  his  transla- 
tion of  the  Bible  and  other  Indian  books.  The  New  Testament 
was  printed  in  1661,  the  Old  Testament  in  1663.  He  also  trans- 
lated Baxter's  "  Call  to  the  Unconverted,"  1664  ;  Bayley's  "  Prac- 
tice of  Piety,"  1665.  He  also  published  an  Indian  Grammar  in 
1666,  Indian  Primer  in  1669,  Indian  Dialogue  1671,  Logick  Primer 
1672;  Harmony  of  the  Gospels,  1678.  An  l7idian  Covenanting 
Confession  (without  date),  composed  and  published  by  Eliot,  on 
a  broad  sheet  was  recently  discovered  in  the  Library  of  the  Uni- 
versity of  Edinburgh  by  the  librarian,  John  Small,  M.A.,  and 
republished  in  Edinburgh,  1880.  He  also  wrote  the  eleventh  and 
last  tract  of  New  England,  Indian  Series,  in  167 1.  "A  brief  nar- 
rative of  the  progress  -of  the  Gospel  amongst  the  Indians  in  New 
England  in  the  year  1670."  Eliot  resigned  his  charge  at  Roxbury 
in  1688,  and  died  in  1690.  Besides  the  work  carried  on  by  Eliot 
at  Natick,  the  Society  supported   Thomas  Mayhew's  work  at 


THE  NEW  ENGLAND  COMPANY.         XXXIX 

Martha's  Vineyard,  Nantucket,  etc.  A  succession  of  Mayhews 
continued  in  the  work  of  the  Society  for  over  150  years.  They 
also  supported  Mr.  Bourne,  John  Cotton,  and  Mr.  Hawley,  in 
their  work  at  Mashpee,  50  miles  from  Boston. 

A  considerable  number  of  Indian  churches  were  organized,  and 
a  native  ministry  established.  A  letter  from  New  England  in 
1689  reports  six  churches  of  baptized  Indians,  18  assemblies  of 
catechumens,  and  24  preachers.  Ruling  elders  were  associated 
with  the  ministers  in  conducting  discipline.  The  ministers  were 
ordained  by  Eliot  and  Cotton,  by  laying  on  of  the  hands  and 
prayer  after  fasting. 

The  work  of  the  Society  was  carried  on  in  New  England  until 
the  outbreak  of  the  Revolutionary  War.  The  funds  were  then 
allowed  to  accumulate  until  1786,  when  work  was  begun  in 
New  Brunswick,  Nova  Scotia.  These  funds  had  been  consider- 
ably enlarged  by  the  legacy  of  Dr.  Daniel  Williams,  the  eminent 
Presbyterian  divine  of  London,  who  died  January  26,  1715(6). 
The  three  funds,  e.g.,  the  charter  fund,  the  Boyle  fund,  and  the 
Williams  fund,  were  carefully  invested,  and  their  appropriation 
regulated  by  three  decrees  of  chancery  in  1836.  The  clause  "ad- 
jacent parts  "  in  the  charter  enabled  them  to  abandon  New  Eng- 
land, and  carry  on  the  work  in  Canada. 

Several  grants  have  been  made  in  the  West  Indies  and  else- 
where— but  the  work  of  the  Society  has  been  chiefly  in  Canada. 

Their  stations  are  as  follows  : 

I.  Near  the  Grand  River,  on  the  Reserve  of  the  Six  Nations  : 
(1)  Mohawk  station,  where  there  is  a  church,  parsonage,  and  an 
educational  institution  for  45  children.  (2)  Tuscarora  station, 
with  a  church  and  parsonage.  (3)  Kanyeageh  station,  with 
church  and  parsonage.  (4)  Cayuga  station,  with  church  and 
parsonage.  II.  On  Rice  and  Chemung  Lakes,  with  a  church  at 
Chemung,  and  parsonage  and  school-house.  III.  In  British  Co- 
lumbia. The  work  was  begun  here  in  1870.  There  is  a  mission- 
house  and  a  farm  on  Kuper  Island,  about  five  miles  from  Van- 
couver Island.  These  missions  are  now  prosecuted  by  the  New 
England  Company,  with  the  income  of  the  immense  endowments 
of  the  three  original  trust  funds.  So  far  as  we  can  learn,  the 
Society  makes  no  appeals  for  contributions  for  the  work  they 
have  in  hand  ;  but  limit  themselves  to  a  wise  management  of  the 
trust  committed  to  them.  (See  Sketch  of  the  Origin  and  Recent 
History  of  the  New  England  Co?npany.  By  the  Senior  Member 
of  the  Company.     London,  1884.) 


x\  APPENDIX. 

VI. 

ORDER   FOR  THE   REINSTATEMENT   OF   THOMAS   HARRISON. 

To  the  Governor  of  Virginia. 
Sir: 

We  are  informed  by  the  petition  of  some  of  the  people  of  the 
congregation  of  Nansemond  in  Virginia  that  they  had  long  en- 
joyed the  benefit  of  the  ministry  of  Mr  Harrison  who  is  an  able 
man  and  of  unblamable  conversation  who  hath  been  banished 
by  you  for  no  other  cause  but  for  that  he  would  not  conform 
himself  to  the  use  of  the  Common  prayer  book.  Wee  know  you 
cannot  be  ignorant  that  the  use  of  the  Common  prayer  book  is 
prohibited  by  the  Pari,  of  England  And  therefore  you  are  hereby 
required  to  permit  the  same  Mr  Harrison  to  return  to  his  said 
congregation  to  the  exercise  of  his  ministry  there  unless  there 
be  such  sufficient  cause  as  shall  be  approved  of  the  Pari,  or  this 
council  when  the  same  shall  be  represented  unto  us.  Of  your 
compliance  herein  we  expect  to  receive  an  account  from  yourself 
of  the  first  opportunity.  Whitehall  Oct  II.  1649. 

{Letter  Book  Council  of  State.  Rolls  Office.  Domestic  Interreg- 
num No.  115,  pp.  482-3.) 


VII. 

MATTHEW   HILL'S   CERTIFICATE   OF   ORDINATION. 

"  For  as  much  as  the  Lord  Jesus  Christ,  the  great  apostle  of 
our  profession,  has  judged  it  meet  that  there  should  be  a  succes- 
sion of  pastors  and  teachers,  in  his  church,  even  unto  the  end  of 
the  world,  for  the  edifying  of  his  body,  until  it  come  unto  a  per- 
fect man,  unto  the  measure  of  the  stature  of  his  fulness ;  and 
hath  deputed  the  care  of  the  continuation  of  this  ministerial 
office,  unto  such  as  have  been  already  called  thereunto,  requiring 
them  to  commit  the  things  they  have  received  unto  faithful 
men,  who  shall  be  able  to  teach  others  also  :  We  the  ministers 
of  Christ,  who  are  called  to  watch  over  part  of  his  flock  in  the 
city  of  York,  with  the  assistance  of  some  others,  that  we  might 
not  be  wanting  to  the  service  of  the  church  in  this  its  necessity, 
having  received  credible  testimony  under  the  hands  of  divers 
ministers  of  the  gospel  and  others,  of  the  sober,  righteous  and 


MATTHEW  HILL'S  LETTER  TO  RICHARD  BAXTER.         x\{ 

godly  conversation  of  Matthew  Hill  M.  A.  and  preacher  of 
the  gospel  at  Helaugh,  as  also,  concerning  his  gifts  for  the  min- 
istry, have  proceeded  to  make  further  tryal  of  his  fitness  for  so 
great  a  work ;  and  being  in  some  good  measure  satisfied  con- 
cerning his  piety  and  ability,  have  upon  the  23rd  day  of  June.  A  D. 
1652  proceeded  solemnly  to  set  him  the  said  Matthew  Hill  apart 
unto  the  office  of  a  Presbyter  and  work  of  the  ministry,  by  laying 
on  our  hands  with  fasting  and  prayer :  By  the  vertue  whereof 
we  do  esteem  and  declare  him  a  lawful  minister  of  Christ,  and 
hereby  recommend  him  to  the  church  of  Christ  and  more  especi- 
ally unto  the  people  of  Helaugh  aforesaid,  that  they  would  receive 
him  as  a  minister  of  the  gospel,  loving,  honouring,  and  obeying 
him  in  the  Lord  In  witness  whereof  we  have  hereunto  set  our 
hands,  this  24  day  of  June  1654  Nathaniel  Jackson,  Edward 
Bowles,  Thomas  Calvert."  (Calamy,  Account  of  the  Ministers, 
Lecturers,  Masters  and  Fellows  of  colleges  and  schoolmasters  who 
were  ejected  or  silenced  after  the  Restoration  in  1660.  London, 
1713;  2d  edition,  vol.  II.,  p.  832.) 


VIII. 
matthew  hill's  letter  to  richard  baxter,  1 669. 

Maryland,  Charles  Countv, 
April  3,  1669. 
For  the  Rev.  Mr. 
Richard  Baxter  at 
his  home  in  Acton  near  London. 
Honered  Sir 

I  should  not  have  made  so  bold  with  your  precious  time 
designed  for  better  uses  than  the  perusal  of  so  mean  a  paper  as 
this,  but  that  I  could  not  furnish  myself  with  any  other  means 
of  testifying  the  due  thankfulness  that  I  bear  within  my  breast 
for  your  singular  kindness  and  consideration  to  one  of  my  mean- 
ness. I  cannot  but  acknowledge  that  your  bounty  found  me 
under  a  great  deal  of  misery  as  well  as  meanness  and  hath  been 
instrumental  in  putting  of  me  into  a  capacity  of  living  comfortably 
and  as  I  hope  serviceably  too  :  the  Lord  I  hope  will  place  it  to 
your  account.  I  am  sure  that  the  blessing  of  him  that  was  ready 
to  perish  doth  reach  you  though  at  this  distance,  what  you  have 
lost  in  your  purse  I  hope  you  will  regain  in  a  better  place.     Sir  I 


xlji  APPENDIX. 

am  afraid  to  trouble  you  with  any  discourse  concerning  myself. 
Only  I  cannot  but  judge  it  my  duty  to  be  accountable  for  what  I 
either  am  or  have  to  sue  from  whom  I  have  received  the  means 
of  my  new  life  and  livelihood  and  particularly  to  yourself.  Di- 
vine goodness  hathbeen  pleased  to  land  my  foot  upon  a  province 
of  Virginia  called  Maryland  which  is  a  province  distinct  from  the 
government  of  Virginia,  of  which  the  Lord  Baltimore  is  propri- 
etor and  governor.  Under  his  lordships  government  we  enjoy 
a  great  deal  of  liberty  and  particularly  in  matters  of  religion. 
We  have  many  that  give  obedience  to  the  church  of  Rome  who 
have  their  public  liberty,  our  governor  being  of  that  persuasion  ; 
We  have  many  also  of  the  reformed  religion  who  have  a  long 
while  lived  as  sheep  without  a  shepherd  though  last  year  brought 
in  a  young  man  from  Ireland  who  hath  already  had  good  success 
in  his  work.  Divine  providence  hath  also  cast  my  lot  amongst  a 
loving  and  a  willing  people  and  we  enjoy  our  public  opportunity 
with  a  great  deal  of  freedom,  that  which,  as  I  hope,  will  make 
my  work  the  more  successful,  is,  the  people  are  not  at  all  fond  of 
the  liturgy  or  ceremonies.  In  so  much  as  I  have  not  yet  heard 
any  one  with  whom  I  have  to  do,  to  speak  a  word  for  them. 
The  people  called  Quakers  have  gained  a  great  many  proselytes 
in  this  place,  but  their  doctrine  or  devise  rather  hath  lately  de- 
cayed, very  much  of  itself  and  is  now  quite  dead  and  buried. 
Their  very  liberty  hath  been  their  ruin.  We  have  room  for 
more  ministers,  though  their  encouragement  as  I  judge  cannot 
be  altogether  as  great  as  ours  who  are  already  settled  ;  because 
we  are  where  the  people  and  the  plantations  are  the  thickest. 
It  is  judged  by  some  that  are  acquainted  with  the  state  of  the 
people  better  than  myself  that  two  or  three  itinerary  preachers 
that  have  no  dependence  upon  the  people  for  maintenance  would 
be  eminently  instrumental  among  them,  though  the  people 
themselves,  if  I  mistake  not,  are  naturally  of  free  dispositions 
and  kind  to  their  ministers  and  would  take  off  that  charge  from 
such  as  should  be  willing  to  undergo  it:  in  a  very  short  time. 
How  many  young  men  are  there  in  England  that  want  wages  and 
work  too.  We  cannot  but  judge  it  their  duty  to  come  over  and 
help  us.  Sir  I  hope  your  own  inclination  will  be  advocate 
enough  to  plead  the  cause  of  this  poor  people  and  engage  you  to 
improve  your  interest  on  our  behalf  with  some  of  our  brethren 
in  the  work  of  the  Lord.  As  to  myself  I  have  not  yet  done 
begging.    My  books  when  I  was  in  England  were  too  few  to  buy 


MATTHEW  HILL'S  LETTER  TO  RICHARD  BAXTER.      x\[[i 

me  food  ;  and  as  we  have  not  the  opportunity,  so  I  cannot  but 
acknowledge  I  have  not  the  ability  as  yet  of  purchasing  such 
books  as  are  useful  and  necessary  for  my  work.  I  humbly  beg 
of  you  that  you  will  please  to  supply  me  with  a  few  of  such  as 
you  judge  meet  for  my  use  ;  land  if  that  be  any  argument,  I  dare 
plead  that  after  this  time,  I  hope  I  have  done  begging.  The 
young  gentleman,  the  bearer  hereof,  is  also  to  give  you  a  full 
account  of  our  country  and  the  state  of  our  affairs,  whom  I  have 
engaged  to  wait  upon  you  with  this,  and  to  attend  your  com- 
mands if  you  shall  be  pleased  to  honour  me  with  what  returns 
you  shall  think  fit  to  give  to  my  request.  He  is  kinsman  to  Dr. 
Whitchcote  and  of  the  same  name.  1  was  much  beholden  to 
Mr.  Davy  and  his  good  lady  for  their  bounty  towards  me  at  my 
coming  from  England,  which  I  could  not  but  make  mention  of, 
because  your  letter  to  them  and  interest  in  them,  was  so  success- 
ful an  advocate  for  me  to  my  no  small  advantage.  I  may  justly 
say,  I  came  with  my  staff  only  over  the  great  waters ;  and  now 
the  Lord  hath  blessed  me  with  more  than  my  heart  durst  wish, 
for  which,  as  I  desire  to  bless  the  Lord  first,  so  I  cannot  but 
acknowledge  my  humble  and  hearty  thankfulness  to  your 
self  as  mainly  instrumental  in  my  present  liberty  and  liveli- 
hood. So  I  humbly  entreat  your  favorable  interpretation  of  this 
my  freedom,  which  I  assure  you  my  present  necessity  enforces 
me  to.  My  hopes  of  outward  maintenance,  or  of  being  able  to 
purchase  any  thing  that  I  want  of  myself  not  being  likely  to  be 
accomplished  until  our  harvest  for  tobacco  which  is  the  only 
current  money  of  our  province.  I  hope  your  goodness  will  give 
your  poor  orator  the  freedom  of  begging  from  you  the  favour  to 
represent  my  condition  to  some  of  your  brethren  or  friends  to 
whom  God  hath  given  ability  and  hearts  to  help  those  that  stand 
in  need  of  their  help.  I  dare  give  you  no  further  trouble,  only 
by  acknowledging  myself  honored  Sir 

Your  humble  servant  and  unworthy  fellow  laborer  in  the  work 
of  the  gospel  Matthew  Hill. 

The  above  letter  was  discovered  by  the  author  in  the  summer 
of  1884,  in  Dr.  Williams'  Library,  London,  among  the  MS.  Cor- 
respondence of  Richard  Baxter. 


x][v  APPENDIX. 

IX. 
THE   EARLY   LIFE   AND   TRAINING   OF   FRANCIS   MAKEMIE. 

Francis  Makemie  was  born  near  Ramelton,  Ireland.  He  is 
enrolled  as  a  student  at  the  University  of  Glasgow,  in  the  third 
class,  Feb.,  1675(6). 

The  Minutes  of  the  Presbytery  of  Laggan,  Ireland  (in  the 
McGee  College,  Londonderry,)  have  the  following  records : 
"  May  20,  1680,  the  meeting  appoint  Mr  Robert  Campbell  and 
William  Liston  to  speak  to  Mr  Fran. is  McKemy  and  Mr  Alex. 
Marshall  and  to  enquire  about  their  studies  and  to  encourage 
them  in  these  and  make  report  to  the  meeting.  July  7,  1680 
Mr  Francis  McKemy  and  Mr  Alex.  Marshall  are  recommended 
to  the  brethren  that  are  to  be  at  Raigg  communion,  to  speak  to 
them  about  their  studies  and  knowledge  in  divinity  and  also 
these  brethren  are  to  call  them  to  an  account  for  afterwards  from 
time  to  time,  till  they  be  satisfied  and  clear  to  present  the  busi- 
ness to  the  meeting.  Aug.  11,  1680,  Mr  John  Hoart  and  Robt 
Campbell  are  appointed  to  take  some  inspection  of  Mr  Alex.  Mar- 
snails  studies  and  Mr  Thomas  Drummond  and  William  Liston 
to  do  the  like  to  Mr.  Francis  McKemy.  Sept.  29,  1680,  Mr  Will- 
iam Liston  reports  that  Mr  Francis  Mackemy  desires  some  more 
time  and  that  he  is  diligent.  Dec.  29,  1680,  Mr  John  Hoart,  R° 
Campbell  and  Wm  Liston  are  appointed  to  meet  together  and  to 
try  and  examine  the  progress  of  Mess.  Alex.  Marshall  &  Francis 
MacKemy  in  their  studies,  and  if  they  find  them  fit  to  be  pre- 
sented to  the  meeting  for  trials,  that  then  they  desire  the  young 
men  to  be  at  the  next  meeting.  Feb.  2,  1680  (1)  the  young  men 
Mess.  Francis  MacKemy  and  Alex  Marshall  have  not  yet  been 
tried  by  Mess.  Hoart,  Campbell  and  Liston  :  that  business  is  still 
left  upon  them.  Mch.  9, 1680  (1)  Upon  the  good  report  we  get  of 
Mrs.  Francis  MacKemy  and  Mr  Alexander  Marshall,  the  meeting 
think  fit  to  put  them  upon  trials  in  order  to  their  being  licenti- 
ated  to  preach  and  they  name  I.  Tim.  I.  5,  to  Mr  Mackemy.  April 
20,  1681  Francis  Mackemy  delivered  his  homily  upon  I.  Tim.  I.  5, 
and  was  approved.  Matth  xi.  28  was  appointed  to  him  for  the 
'  next  meeting  and  a  common  place  de  Antichristo.  May  25,  1681, 
Mr  Francis  Mackem>  delivered  his  private  homily  on  Matth.  xi. 
28,  and  was  approved."  The  last  entry  in  the  book  prior  to  the 
blank  is  July  31,  1681  :  "The  meeting  see  fit  to  lay  aside  their 
ordinary  business  at  this  extras  Jinary  meeting,  only  we  will,  if 


LETTERS  OF  FRANCIS  MAKEMIE.  x\v 

time  permit,  hear  the  exegeses  of  the  two  young  men  who 
are  upon  their  trials."  The  blank  continues  until  Dec.  30, 
1690.  During  this  interval,  probably  in  the  autumn  of  1681, 
Makemie  was  licensed.  He  preached  for  Mr.  Hempton, 
in  Burt,  Ireland,  April  2,  1682.  After  appropriate  trials,  in  1682 
he  was  ordained  to  go  out  to  America.  It  is  probable  that  he 
was  inclined  thereunto  by  William  Traill,  who  was  moderator  of 
the  last  meeting  of  the  Presbytery,  July  21,  168 1,  and  who  was  its 
most  influential  member,  and  who  went  thither  himself.  Make- 
mie himself  gives  an  account  of  his  ordination  in  his  Answer  to 
Keith's  Libel  against  a  Catechism  published  by  Francis  Makemie, 
Boston,  1694,  p.  24:  "Ere  I  received  the  imposition  of  hands  in 
that  scriptural  and  orderly  separation  unto  my  holy  and  minis- 
terial calling,  that  I  gave  requiring  satisfaction  to  godly,  learned 
and  judicious  discerning  men,  of  a  work  of  grace  and  conversion 
wrought  in  my  heart  at  fifteen  years  of  age,  by  and  from  the 
pains  of  a  godly  schoolmaster,  who  used  no  small  diligence  in 
gaining  tender  souls  to  Gods  service  and  fear." 


X. 

LETTERS  OF   FRANCIS   MAKEMIE. 

There  are  six  letters  of  Francis  Makemie,  which  are  known  to 
us.  The  first  of  these  was  written  from  the  Elizabeth  River,  Vir- 
ginia, July  22,  1684,  to  Increase  Mather.  This  is  preserved  in 
the  Mather  Papers,  V.  70,  in  Boston  Public  Library.  The  second 
is  also  from  the  Elizabeth  River,  July  28,  1685,  to  Increase 
Mather.  It  is  preserved  in  the  Prince  Collection,  1686-1720,  p. 
57,  in  the  Massachusetts  Historical  Society,  Boston.  These  are 
both  given  by  Webster  (in  /.  c,  pp.  297-8),  but  so  inaccurately 
that  I  have  secured  fresh  copies.  The  third  is  the  long  letter 
from  the  Barbadoes,  Dec.  28,  1696,  printed  at  Edinburgh,  under 
the  title  Tntths  in  a  True  Light,  etc.  The  only  copy  known  is 
in  the  Library  of  Harvard  College.  The  Librarian  has  kindly 
furnished  us  with  a  transcript,  but  it  is  too  long  for  us  to  pub- 
lish here.  The  fourth  letter  is  from  Barbadoes,  Jan.  17,  1697(8), 
and  the  fifth  from  the  same  place,  Feb.  12,  1697(8),  both  to 
Increase  Mather.  These  I  have  copied  from  transcripts  in  pos- 
session of  Dr.  George  H.  Moore,  Superintendent  of  the  Lenox 
Library,  N.  Y.  These  are  from  Vol.  LVIL,  p.  61,  of  the  Massa- 
chusetts Archives.     The  sixth  letter,  the  most  important  of  all,  is 


x\yi  APPENDIX. 

from  Philadelphia,  March  28,  1707,  to  Benjamin  Colman.  It  was 
published  by  E.  D.  Neil,  in  his  Terra  Marice,  pp.  195-6  ;  then  in 
the  Pennsylvania  Magazine  of  History  and  Biography,  V,  p.  228. 
The  precious  original  is  in  the  possession  of  D.  McN.  Stauffer,  of 
New  York,  who,  with  singular  kindness  and  courtesy,  has  granted 
me  the  privilege  of  copying  the  original. 

Elizabeth  R.  Virginia  22  July  —84 
R.  &  d.  B. 

I  wrote  to  you  tho  unacquaint,  by  Mr.  Lamb  from  North  Caro- 
lina, of  my  designe  for  Ashly  [R.  So]uth  Carolina,  which  I  was 
soe  forward  in  accomplishing  th[at  I  enjgaged  in  a  voyage,  and 
went  to  sea  in  the  moneth  of  May  bu[t  god]  in  his  providence 
saw  it  fitt  that  I  should  nott  see  it,  att  this  time ;  for  wee  were 
beate  upon  the  coast  by  contrary  winds,  and  to  the  North  as  far 
as  Delaware  bay,  for  five  weeks  together,  soe  that  falling  short 
in  our  provisions  were  necessitated,  after  severall  essayes  to  the 
South,  to  Virginia,  and  in  the  meane  while,  Collonell  Anthony 
Lawson,  and  other  inhabitants  of  the  Parish  of  Linhaven,  in 
lower  Norfolk  County,  who  had  a  dissenting  Minister  formerly 
from  Ireland  untill  the  Lord  was  pleased  to  remove  him  by  death, 
in  August  last,  among  whom  I  preached,  before  I  went  to  the 
South,  in  coming  from  Maryland,  against  their  earnest  importu- 
nity, coming  soe  pertinently  to  the  place  of  our  landing  for  water, 
renuing  their  suits,  prevailed  with  me  to  stay  this  season,  which 
the  more  easily  overcame  me,  considering  the  season  of  the 
yeare,  and  the  litle  encouragment  I  found  for  Carolina  from 
the  sure  information  I  have  had.  But  for  the  satisfaction  of  my 
friends  in  Ireland,  whom  I  designe  to  be  very  nice  in  inviting  to 
any  place  of  America  I  have  yet  seen,  I  have  sent  one  of  our 
number  to  acquaint  me  further  concerning  the  place.  I  am  here 
assured  of  liberty,  and  other  encouragments,  resolving  to  sub- 
mitt  to  the  soveraigne  providence  of  gd  who  has  been  pleased 
very  unexpectedly  to  drive  me  back  to  this  poor  desolate  people, 
among  whom  I  desire  to  continue  untill  god  in  his  providence- 
determine  otherwise  concerning  me.  I  have  presumed  a  second 
before  lean  hcare   hoi  able  my  first  has  been.     I  hope 

this  will  prevent  your  writting  to  Ashly  K.  and  determine  your 
resolution  in  directing  your  letters  to  Coll.  Anthony  Lawson,  att 
the  Eastern  branch  of  Elizabeth  R.  I  expect  if  you  have  an 
oppurtunity  of  writting  to  Mr.  Iohn  Hart,  you  will  acquaint  him 


LETTERS  OF  FRANCIS  MAKEMIE.  xlyji 

concerning  [m]e ;  which  with  your  prayers,  and  advice  will 
oblidge  him  who  is  your  deare,  and  affectionate  brother  in  [the] 
gospell  of  our  Lord  Jesus.  ffrancis  Makemie. 

The  bearer  Mr  Wilson  will  be  a  safe  bearer. 

To  The  reverend  Mr  Increase  Mather  Minister  of  the  Gospell  att 
Bostone  n.  England,  These 

(2). 

Eliza.  R„  28  July,  16S5. 
Honoured  Sir : — 

Ycurs  I  received  by  Mr.  Hallet  with  three  books,  and  am  not 
a  little  concerned  that  those  now  sent  to  Ashley  R  were  miscar- 
ried, for  which,  I  hope  it  will  give  no  offence,  to  declare  my  wil- 
lingness to  satisfy;  for  there  is  no  reason  they  should  be  lost  to 
you,  and  far  less  that  the  gift  should  be  reiterated  for  which  I 
am  oblidged  to  own  myself  your  debtor.  And  assure  yourself  if 
you  have  any  friend  in  Virginia,  to  find  me  ready  to  receive  your 
commands.  I  have  wrote  to  Mr.  Wardrope,  and  beg  you  would 
be  pleased  to  order  the  safe,  conveyance  thereof  unto  his  hands. 
I  have  likewise  wrote  a  line  to  one  Mr.  Thomas  Barret,  a  minis- 
ter who  lived  in  S.  Carolina,  who,  when  he  wrote  to  me  from 
Ashley  R.,  told  me  that  next  week  was  to  take  shipping  for  N.  E., 
so  that  I  conclude  he  is  with  you.  But.  if  there  be  no  such  man 
in  the  country,  let  me  letter  be  returned. 

I  am  yours  in  the  Lord  Jesus. 

ffrancis  Makemie. 

(3). 

Barb.  Jan  17.  169J 
Reverend  Sr 

Yours,  with  your  mentioned  tokens,  p.  Capt.  White 
I  have  received,  for  which  I  thanke  you,  and  shall  not  be  unmind- 
full,  of  a  gratefull  return,  p.  Capt  Green,  your  son  in  law. 

This  comes  to  inform  you  of  our  great  and  unexpected  disap- 
pointment, by  your  son,  Mr  Samuel,  his  not  coming  to  Barbados, 
after  so  full  purposes  and  frequent  resolutions  and  wonder  at 
your  people  who  return  from  this  Jsland  with  magnifyed  news,  of 
our  sicknesse,  and  that  of  purpose,  to  discourage  any  ministers 
coming  hither  from  N :  E  :  which  1  am  constrained  to  impute  to 
nothing  else  but  their  unwillingnesse  that  any  of  you  should 
come  hither  to  behold,  and  remark,  the  lives,  carriage,  and  con- 
versation of  some  new  England  men.  in  Barbados,  which  I  am 
informed,  are  vastly  different,  from  what   they  appeare  in  N. 


Xlviii  APPENDIX. 

England  :  And  whatever  discouraging  reports  has  been  or  shall 
be  carryed  to  you,  upon  this  account,  I  confidently  affirm,  that 
Barbados  does  now,  and  has  for  severall  moneths  past  enjoyed, 
more  peace,  plenty,  and  health,  then  it  enjoyed  since  our  late  Revo- 
lution, and  I  am  willing  to  beleeve  that  as  our  visitation  by  sick- 
nesse  came  in  by  the  war,  so  God  will  remove  it  by  a  peace,  for 
tho  we  have  of  late  had,  and  yet  have  as  great,  if  not  much  greater 
concourse  of  strangers,  and  sailors  on  this  island,  then  has  been 
formerly  observed,  and  yet  very  healthy,  and  no  greater  mortality, 
then  in  other  healthy  places  of  the  world,  many  instances  might 
be  given  to  obviate  what  you  have  heard,  of  not  one  in  three, 
escaping  with  life,  even  from  many  N.  E:  ships,  particularly  Capt. 
ffoster  lately  sailed  for  London,  who  had  been  here,  for  many 
months,  had  a  considerable  number  of  hands,  in  a  large  ship, 
and  assured  me,  he  lost  not  one  man  by  sicknesse,  tho  many  of 
them  pressed  aboard  men  of  war,  which  has  been  the  continued 
grave  for  sailers,  who  have  fallen  most  by  the  sicknesse  of  this 
place. 

If  this  reach  your  hands,  to  undeceive  you,  and  other  friends, 
who  have  disuaded  your  son  from  Barbados  before  he  sail  for  Lon- 
don, I  shall  be  necessitated  to  leave  this  people,  and  many 
strangers,  who  resort  to  this  Island  desolate,  being  purely  con- 
fined these  two  yeares  from  going  off  for  my  health,  for  want  of 
supply;  and  as  to  particular  visitations  by  mortality  N.  England, 
London,  and  all  other  places,  as  lyable  as  Barbados. 

Ld.  Bella mont your  Governour,  beat  of  the  coast  of  N.  Yorke,  and 
arrived  at  Barbados,  and  being  from  Ireland  and  having  knowl- 
edge of  some  of  his  relations,  and  since  I  was  capable  of  knowing 
anything,  heard  an  honourable  character  of  his  father  Sr  Ch.  Coot, 
a  zealous  Parliamentarian,  and  a  terror  to  the  Irish,  I  presumed 
to  pay  my  respects  to  him  and  was  admitted  to  familiar  conver- 
sation ;  our  Presiftent  Bond,  a  lover  and  admirer  of  N.  England, 
blesses  God  in  your  behalf,  that  he  has  put  it  into  the  heart  of 
our  king  to  pitch  upon  such  a  man,  for  N  :  E  and  I  am  really 
persuaded,  he  is  a  loyall  subject,  a  true  Protestant,  and  a  moder- 
ate man  ;  and  in  this  juncture,  a  fitter  man,  of  his  quality,  scarse 
could  be  had  in  England  for  that  Post,  excepting  the  infirmity  of 
his  body,  by  the  Gout. 

I  took  the  freedome,  when  alone  to  assure  his  Lship  if  he 
would  protect  and  countenance  N.  E.  in  their  Religion  and  Lib- 
erty, he  would  be  happy  in  that  Government,  and  he  assured  me 


LETTERS  OF  FRANCIS  MAKEMIE.  xlix 

of  all  moderation  on  that  account.  I  expect  fresh  opportunityes 
of  further  accesse  to  his  Ldship,  which  I  shall  endeavor  to  im- 
prove in  favour  of  N.  E  :  and  communicate  what  occurs  to  you, 

and  present  subscribe  myself. 

Your  assured  friend,  humble  servant, 

tho  unworthy 
I  was  long  since  Brother 

convinced  the  Carlysle  Dove  ffrancis  Ma. 

was  a  cunningly  contrived 
cheate.  (4)« 

Barbados  ffeb.  12  169$ 
Reverend  Sr 

This  comes  by  Capt  Green,  to  informe  you  I  wrote  at 
large,  by  way  of  Saltetudos,  concerning  our  disappointment  in 
our  expectation  of  your  son  Mr  Samuel,  since  which  time  sev- 
erall  families  of  my  hearers  are  resolving  off  for  Europe  Sr  ac- 
cept a  small  token  of  the  product  of  our  island,  from 
Your  humble  servant 

and  unworthy    B  | 
I.  M.     A  small  barrell 

mixed  preserves  .   |    .    . 
[Superscribed].    To  The  Reverend  Mr  Increase   Mather  at 
Boston  These 
p  Capt  Green 

Q:D:G: 

Philadelphia,  March  28,  1707. 
Mr.  Benjamin  Cohnan. 

Rd  Brother.  Since  our  imprisonment  we  have  commenced  a 
correspondence  with  our  Rd  Brethren  of  the  Ministry  at  Boston, 
which  we  hope,  according  to  our  intention,  has  been  communi- 
cated to  you  all,  whose  Sympathising  concurrence,  I  cannot  doubt 
of,  in  our  expensive  Struggle,  for  asserting  our  liberty,  against 
the  powerful  invasion  of  Ld  Cornbury,  which  is  not  yet  over. 

I  need  not  tell  you,  of  a  pickd  Jury,  and  the  penall  laws  are  in- 
vading our  American  Sanctuary,  without  the  least  regard  to  the 
Toleration,  which  should  justly  alarm  us  all.  I  hope  Mr.  Camp- 
bell, to  whom  I  direct  this  for  the  more  safe  Conveyance,  has 
shown  or  informed  you,  what  I  wrote  last. 

We  are  so  far,  upon  our  return  home ;  tho'  I  must  return  for  a 
finall  Tryall  which  will  be  very  troublesome  and  expensive.  And 


1 


APPENDIX. 


we  only  had  liberty,  to  attend  a  Meeting  of  Ministers  we  had 
formerly  appointed  here ;  and  were  only  Seven  in  number,  at 
first,  but  expect  a  growing  number:  Our  design  is  to  meet 
yearly,  and  oftener,  if  necessary,  to  consult  the  most  proper 
measures,  for  advancing  religion,  and  propagating  Christianity, 
in  our  Various  Stations,  and  to  mentain  Such  a  Correspondence 
as  may  conduce  to  the  improvement  of  our  Ministeriall  ability 
by  prescribing  Texts  to  be  preached  on  by  two  of  our  number  at 
every  meeting,  which  performance  is  Subjected  to  the  censure  of 
our  Brethren  ;  our  Subjeet  is  Paul's  Epistle  to  the  Hebrews,  I 
and  another  began  and  performed  our  parts  on  vs.  i,  2,  and  the 
3  is  prescribed  to  Mr.  Andrews  and  another  If  any  friends  write, 
direct  to  Mr.  Jn  Bud  at  Philadelphia,  to  be  directed  to  me  in 
Virginia.     Pardon  Sr  this  diversion  from 

Your  humble  Servant,  and  Brother  in  the 
Worke  of  the  Gospell, 

ffrancis  Makemie. 


XI. 

A    FURTHER   ACCOUNT    OF    BENJAMIN    WOODBRIDGE,    WITH    HIS 
LETTER   FROM   PORTSMOUTH,   N.   H.,    1690. 

Benjamin  Woodbridge  was  son  of  John  Woodbridge,  pastor  of 
Andover,  Mass. ;  brother  of  John  Woodbridge,  pastor  of  Wethers- 
field,  Conn.,  and  of  Timothy  Woodbridge,  pastor  of  Hartford, 
Conn.  He  was  pastor  at  Windsor,  Conn.,  from  1 668-1 680,  of  a 
party  who  were  dissatisfied  with  Mr.  Chauncy,  who  had  been 
called  by  the  majority  of  the  church.  They  were  both  dismissed 
by  order  of  the  court.  The  two  parties  then  united  in  one  church. 
He  is  probably  the  Mr.  Woodbridge  mentioned  in  a  letter  of 
Joshua  Moody  from  Portsmouth,  N.  H.,  in  1683.  It  is  probable 
that  he  supplied  that  church  during  the  troubles  of  its  pastor  with 
the  arbitrary  authorities.  He  supplied  the  church  at  Bristol  from 
1684-86,  but  the  people  could  not  unite  upon  him.  {Collections 
of  the  Mass.  Hist.  Soc.,  IV.,  Vol.  8,  pp  463,  651-655  ;  Contributions 
to  the  Ecclesiastical  History  of  Connecticut,  New  Haven,  1861,  p. 
513.)  He  was  again  supply  at  Portsmouth,  N.  H.,  in  1690,  and 
from  thence  writes  the  following  interesting  letter,  dated  April  2, 
1690.  This  letter  I  discovered,  in  the  summer  of  1884,  in  the 
Rolls  Office,  London  : 


LETTER  OF  BENJAMIN  WOODBRIDGE.  ft 

Right  reverend  Father  in  God 

I  presume  it  hath  not  been  altogether  unknown  to  your  Lord- 
ship, how  god  hath  let  loose  the  heathen  upon  us  in  these  parts 
of  the  world,  which  hath  been  to  the  destruction  of  many 
amongst  us,  and  the  impoverishing  of  all.  It  is  an  year  and 
halft  agoe,  and  somewhat  upward  since  these  troubles  began 
amongst  us,  and  are  now  strengthened  by  the  Frenchs  joining 
with,  supplying  and  encouraging  them  ;  and  they  have  made  a 
desolating  incursion  and  inroad  upon  us  lately;  by  a  mixt  com- 
pany of  ffrench  and  Indians  ;  so  that  our  land  and  more  espe- 
cially these  eastern  parts  of  it,  are  greatly  distressed  and  it  may 
be  said  of  us  in  great  measure  as  of  Israel  of  old,  mentioned 
Judg :  6  :  2  :  4  :  6  :  Such  is  your  Lordships  piety  and  charity 
that  it  hath  sounded  to  New  England,  and  the  fame  thereof  come 
to  our  ears  ;  which  hath  emboldened  me  to  present  the  necessi- 
ties and  distresses  of  this  poor  Eastern  people  in  New  England 
(occasioned  by  the  calamityes  of  a  desolating  war),  to  be  consid- 
ered by  your  Lordships  pious  charity;  not  doubting  but  that 
under  your  Lordships  influence  and  countenance,  many  of  gods 
people  there  will  have  their  hearts  open,  to  relieve  the  extream 
necessities,  that  many  already,  and  more  speedily,  are  like  to  be 
under  (in  that  sowing  and  planting  in  these  parts  is  like  to  be 
interrupted).  There  is  doubtless  a  number  with  you,  that  count 
it  an  advantage  and  comfort  with  him  of  old,  to  have  the  bless- 
ing of  those  that  are  ready  to  perish  to  come  upon  them  ;  and 
such  are  the  sufferings  of  these  I  beg  for,  that  I  may  truly  say 
their  loins  will  bless  their  benefactors.  There  needs,  I  confesse 
some  great  apology,  that  I  and  I  alone,  such  a  stranger,  so  re- 
mote, so  unknown,  so  inconsiderable,  should  venture  upon  such 
a  petition  to  your  Lordship ;  I  would  beg  that  my  boldness 
herein,  may  be  vailed  with  that,  that  I  being  neare  the  seat  of 
the  present  war  and  calamity,  I  may  have  more  sense  and  feeling 
of  there  sufferings,  then  others  at  a  greater  distance,  and  that  it 
is  the  cause  of  Christ  in  his  members  that  T  beseech  for.  It  is 
like  New  Englands  name  may  sound  low,  in  those  parts  of  the 
Christian  world,  and  I  may  say  deservedly,  yet  it  is  a  truth  that 
God  hath  his  number  here,  that  would  do  no  iniquity.  And  I 
hope  this  awful  judgment,  that  they  now  ly  under,  wil  have 
some  influence  to  work  the  reformation  that  we  need. 

I  had  thought  to  have  directed  these  few  lines,  or  this  concerne 
not  only  to  your  Lordship  but  also  to  the  Rev  Doctor  Burnett 


l?i  APPENDIX. 

and  the  Rev  Dr  Stillingfleet  who  are  noted  in  these  parts  of  the 
world  ;  but  I  chuse  rather  to  leave  it  with  your  Lordship,  not 
doubting  (but  if  your  Lordship  favour  it)  you  have  instruments 
enough  at  your  command  to  promote  it,  so  as  to  attaine  its  end. 
If  it  please  the  most  high  to  incline  the  hearts  of  any  to  pitty 
and  relieve  a  wilderness  suffering  people  so  remote ;  if  it  be  sent 
over  whether  in  provision  or  in  clothing  it  may  answer  the  end, 
for  some  are  exposed  not  only  to  hunger,  but  to  nakedness  :  and 
if  it  could  arrive  here  before  winter,  it  would  be  the  right  season, 
and  doubly  welcome.  Ships  from  England  are  mostly  bound  for 
Boston  ;  but  a  transport  from  thence  hither  is  easy.  Mr  Natha- 
nael  Fryar  and  Mr  Robert  Eliot  of  Portsmouth  on  Piscataqua 
river  would  be  meet  and  faithful  persons  to  distribute  it,  to  sup- 
ply the  necessities  of  those  for  whom  it  is  beg'd.  Beseeching 
your  Lordships  favourable  and  candid  acceptance  of  this  request 
for  poor  suffering  ones,  I  remain 

Your  Lordships  to  be  commanded  in  any  service  of 

Christ 

Benj:  Woodbridge 
From  Porthsmouth  on 

Piscataqua  river 
in  New  England  April  2,  1690. 


XII. 

NINIAN   BEAL'S   DEED   OF  LAND   FOR  THE  PATUXENT  CHURCH. 

Col.  Ninian  Beal  was  the  venerable  elder  of  the  Presbyterian 
Congregation  on  the  Patuxent,  overlapping  Matthew  Hill  and 
Nathaniel  Taylor,  the  chief  pastors  of  the  Puritan  flock  on  the 
Patuxent  from  1668  to  17 10.  In  November,  1704,  Col.  Beal  deeded 
a  plot  of  ground  for  the  erection  of  a  church.  This  deed  was 
discovered,  in  the  early  winter  of  1884,  at  Marlboro,  by  the  Rev. 
J.  W.  Mcllvaine,  of  Baltimore,  who  has  kindly  given  the  following 
copy  for  publication : 

November  Court.  1704 
Ninian  Beall       J     To  all   Christian   peoples   to   whom  these 
to  [•     presents    shall    come,    I,    Ninian    Beall,    of 

Nathan1  Taylor  )  Prince  George's  County  in  the  Province  of 
Maryland  send  greeting  Know  ye  that  I  the  said  Ninian  Beall 
being  of  a  good  and  perfect  mind  and  without  any  ffraud  or  de- 


NINIAN  BEAL'S  DEED  OF  LAND.  ][[{ 

ceit  for  divers  good  causes  and  considerations  me  thereunto 
moving  but  more  especially  for  ye  propogation  of  ye  gospel  of 
Christ  Jesus  have  given  granted  and  confirmed  and  by  these 
presents  doo  ffreely  voluntarily  and  absolutely  give  grant  and 
confirm  unto  Nathaniell  Taylor  Minister  of  ye  Gospel  and  to 
Robert  Bradly,  James  Stoddard,  John  Battie,  Archibold  Ed- 
munson,  Thomas  Beall  Senior,  Thomas  Beall  Junior,  Ninian  Beall 
Junior,  Charles  Beall,  Christopher  Thompson,  Joshua  Hall,  John 
Browne,  John  Henry,  James  Beall,  Alexander  Beall,  William 
Ophett,  John  Soaper,  and  to  their  successors  for  ye  erecting  and 
building  of  a  House  for  ye  Service  of  Almighty  God,  That  parcell 
of  Land,  being  a  part  of  a  Tract  of  Land  called  the  meddovvs  lying 
on  ye  western  Branch  of  the  Patuxant  River  in  Prince  George's 
County  Beginning  (here  follows  a  description  of  the  measurements 
of  the  tract — so  many  perches,  etc.,  which  are  not  easy  to  make  out) 
containing  half  an  acre  of  land  be  it  more  or  less  To  Have  and  to 
Hold  ye  said  land  and  tenament  unto  the  said  Nathanl  Taylor, 
Robert  Bradly,  James  Stoddard,  John  Battie,  Archibold  Edmun- 
son,  Thomas  Beall  Senior,  Thomas  Beall  Junior,  Ninian  Beall 
Junior,  Charles  Beall,  Christopher  Thompson,  Joshua  Hall,  John 
Browne,  John  Henry,  James  Beall,  Alexander  Beall,  William  Oph- 
ett, John  Soaper,  and  to  their  successors  for  ....  [illegible]  their 
own  proper  use  for  ye  aforesaid  use  and  no  other  from  the  day 
of  the  date  to  hold  for  ever  peaceably  quietly  without  any  man- 
ner of  reclaim  of  me  ye  Said  Ninian  Beale and  I,  ye  said 

Ninian  Beale  have  put  ye  Said  Nath1  Taylor,  Robert  Bradly,  James 
Stoddard,  John  Battie,  Archibold  Edmunson,  Thomas  Beall  Sen- 
ior, Thomas  Beall  Junior,  Ninian  Beall  Junior,  Charles  Beall, 
Christopher  Thompson,  Joshua  Hall,  John  Browne,  John  Henry, 
James  Beall,  Alexander  Beall,  William  Ophett,  John  Soaper,  in  to 
peaceable  possession  by  the  delivery  of  a  piece  of  money  called 
six  pence  —  ■ —  I  have  paid  and  delivered  unto  ye  said  Nathaniell 
Taylor  in  behalf  of  himself  and  the  rest  of  the  above  named  per- 
sons this  day  and  date  thereof.  In  witness  of  which  I  have  here- 
unto set  my  hand  and  seals  ye  20th  day  of  November  Anno  1704. 

Ninian  Beall 
Signed,  sealed  and  Delivered  in  the  presence  of  us 

John  Wight 

Sam1  Magruder 
Att  a  Prince  George's  County  Court  called  and  held  ye   23d  day 

of  November,  Anno  Dom.  1704  for  our  Sovereign  Lady  Ann  by 

the  grace  of  God  Queen  of  England  &c  (the  royal  titles). 


liv  APPENDIX. 


XIII. 

SEPARATION    OF    THE   BAPTISTS    FROM   THE    PRESBYTERIANS   IN 
PHILADELPHIA,  1698. 

It  seems  that  for  several  years,  from  1695  to  1698,  the  Presby- 
terians and  Baptists  of  Philadelphia  worshipped  together  in  the 
Barbadoes  store,  hearing  such  ministers  of  either  denomination 
as  might  be  at  hand,  in  alternate  meetings.  Soon  after  the  arrival 
of  Jedediah  Andrews  a  misunderstanding  arose  which  brought 
about  a  separation. 

Morgan  Edwards,  in  his  Materials  towards  a  History  of  the 
Baptists  in  Pennsylvania,  Philadelphia,  1770,  pp.  104  seq.,  gives 
the  following  account  of  it : 

"  The  baptists  of  Philadelphia  did  hold  their  worship  at  a  store 
house  on  Barbadoes  lot  whither  the  few  presbyterians,  then  in 
town,  did  resort  to  hear  baptist  ministers  ;  and  where  they  were 
received  with  courtesy  &  brotherly  love  for  the  space  of  about 
three  years.  Within  that  time  the  latter  increased,  and  had  a 
minister  of  their  own,  and  then  soon  began  to  discover  an  un- 
willingness that  baptist  ministers  should  preach  in  the  house  any 
longer,  though  the  baptists  had  a  better  right  to  it  because  of 
prior  occupancy  ;  and  further  than  occupancy  neither  could  lay 
claim  thereto,  the  building  being  the  property  of  traders  who 
had  quitted  the  town.  The  following  papers  relate  to  the  affair, 
and  may  be  depended  upon,  as  they  are  extant  in  the  handwriting 
of  Rev.  John  Watts : 

•  Upon  the  request  of  some  friends  about  the  2d  month,  in 
1695,  John  Watts  had  consented  to  preach  at  Philadelphia  every 
other  Lord's  day,  and  had  so  continued  to  do  to  this  time  (1698), 
unless  prevented  by  a  hand  of  providence;  and  divers  of  the 
persons  who  came  to  that  assembly  were  presbyterians  in  judg- 
ment (they  having  no  minister  of  their  own,  and  we  having 
hitherto  made  no  scruple  of  holding  communion  with  them  in 
the  public  worship  of  God  and  common  duties  of  religion  nor  of 
admitting  their  ministers,  if  at  any  time  they  came  amongst  us, 
to  pray  and  preach  in  our  assemblies).  But  being  now  provided 
with  a  minister  from  New  england  there  appearing  some  scruples 
on  their  side,  as  not  being  willing  to  condescend  so  far  to  us  as 
to  allow  our  ministers  the  like  liberty.     For  our  better  satisfac- 


SEPARATION  OF  THE  BAPTISTS.  lv 

tion  touching  their  judgment  on  this  point,  and  for  the  preser- 
vation of  love  and  unity  we  wrote  to  them  as  follows : 

■  To  our  dear  and  well  beloved  friends  and  brethren  Mr  Jede- 
diah  Andrews,  John  Green,  Joshuah  Story,  Samuel  Richardson 
and  the  rest  of  the  presbyterian  judgment  belonging  to  the 
meeting  in  Philadelphia ;  the  church  of  Christ,  over  which  John 
Watts  is  pastor,  sends  salutation  of  grace,  mercy  and  peace  from 
God  our  father  and  from  our  lord  Jesus  Christ.  Dearly  beloved  ! 
....  We  do  freely  confess  and  promise  for  ourselves  that 
we  can  and  do  own  and  allow  of  your  approved  ministers  who 
are  fitly  qualified  and  sound  in  the  faith  and  of  holy  lives  to 
pray  and  preach  in  our  assemblies,  If  you  can  also  freely  confess 
and  promise  for  yourselves  that  you,  can  and  will  own  and  allow 
of  our  approved  ministers,  who  are  fitly  qualified  and  sound  in 
the  faith  and  of  holy  lives  to  preach  and  pray  in  your  assemblies  : 
that  so  each  side  may  own,  embrace  and  accept  of  one  another 
as  fellow  brethren  and  ministers  of  Christ,  and  hold  and  main- 
tain christian  communion  and  fellowship. 

Signed  John  Watts, 

Samuel  Jones, 
Geo.  Eaton, 
Thomas  Bibb, 
Thomas  Potts, 
30th  of  8th  month  1698. 

The  following  letter  was  written  in  reply : 

To  the  church  of  Christ,  over  which  Mr.  John  Waits  is  pastor, 
we,  whose  names  are  under-written,  do  send  salutation  in  the 
na7ne  of  our  Lord  Jesus : — 
Brethren  and  Well-beloved  : 

Forasmuch  as  some  of  you,  in  the  name  of  the  rest,  have  in  a 
friendly  manner  sent  us  your  desire  of  uniting  and  communing 
in  the  things  of  God,  as  far  as  we  agree  in  judgment,  that  we 
may  lovingly  go  together  heavenward,  we  do  gladly  and  grate- 
fully receive  your  proposal,  and  return  you  thanks  for  the  same  ; 
and  bless  God  who  hath  put  it  in  your  minds  to  endeavour 
after  peace  and  concord,  earnestly  desiring  that  your  request 
may  have  a  good  effect,  which  may  be  for  the  edification  of  us 
all,  that  we  may  the  more  freely  perform  mutual  offices  of  "  love 
one  towards  another  "  for  our  furtherance  in  Christianity.  But 
that  we  may  do  what  we  do  safely,  and  for  our  more  effectual 


Iri  APPENDIX. 

carrying  on  our  forementioned  desire,  we  have  thought  it  might 
be  profitable  for  us  all,  and  more  conducive  to  our  future  love 
and  unity,  that  we  might  have  some  friendly  conference  con- 
cerning those  affairs  before  we  give  you  a  direct  answer 
to  your  proposition,  which  we  have  confidence  you  will  not 
deny.  And  in  pursuance  hereof  we  do  request  that  some  of 
you  (who  you  think  best)  may  meet  with  us,  or  some  of  us, 
at  a  time  and  place  which  you  shall  appoint,  that  what  we  agree 
upon  may  be  done  in  order. 

Subscribed,  in  the  name  of  the  rest,  Philadelphia,  Novem- 
ber 3,  1698. 

Jedediah  Andrews, 
John  Green,  Samuel  Richards, 

David  Giffing,  Herbert  Corry, 

John  Van  Lear,  Daniel  Green. 

The  conference  was  appointed  for  the  19th  of  the  9th  month, 
at  the  common  meeting  house.  But  by  a  misunderstanding  the 
conference  did  not  meet.  The  Baptists  were  there,  but  the  Pres- 
byterians failed  ;  and  accordingly  the  Baptists  were  offended,  and 
they  subsequently  remained  apart.  Nov.  19,  1698,  the  Baptists 
write  :  "  Forasmuch  as  we  missed  of  our  expectation  of  meeting 
and  conferring  with  you  after  your  requesting  it ;  and  consider- 
ing what  the  desires  of  divers  people  are  and  how  they  stand 
affected,  and  that  we  are  not  like  to  receive  answer  to  our 
reasonable  proposition,  necessity  constrains  us  to  meet  apart 
from  you  till  such  time  as  we  receive  an  answer  and  are  assured 
that  you  can  own  us  so  as  we  can  do  you." 

John  Watts, 
Samuel  Jones, 
Evan  Morgan. 

XIV. 

THE  LONDON  GENERAL  FUND  OF  1690. 

Through  the  kindness  of  the  Trustees  of  the  Presbyterian 
Fund  of  London,  and  especially  of  W.  D.  Jeremy,  Esq.,  the 
esteemed  secretary,  I  am  able  to  give  the  following  account  of 
the  origin  of  the  Fund,  from  the  original  minutes.  The  Trustees 
of  the  Congregational  Fund  also  gave  me  free  access  to  their 
minutes.  To  these  minutes  the  readers  are  indebted  for  many 
important  facts  recorded  in  this  volume. 


THE  LONDON  GENERAL  FUND  OF  1690.  \y{\ 

The  United  Body  of  Presbyterians  and  Congregationalists, 
July  ist,  1690,  established  a  Fund  for  the  training  of  students 
for  the  ministry,  the  aid  of  weak  churches,  and  the  extension  of 
the  gospel.     The  minutes  begin  with  the  following  record  : 

"  When  it  pleased  God  to  incline  the  hearts  of  our  rulers  to 
permit  the  religious  liberty  of  dissenters  by  a  law,  some  persons 
(concerned  in  this  present  worke)  laid  to  heart  the  great  dis- 
advantages which  the  ministry  of  the  gospel  was  attended  with 
in  England  and  Wales,  both  by  the  poverty  of  dissenting  minis- 
ters and  the  inability  and  backwardness  of  many  places  to  afford 
them  a  mere  subsistence — they  considered  also  that  many  of  the 
present  ministers  (wonderfully  preserved  to  this  time)  are  aged, 
and  therefore  it  was  necessary  to  provide  for  a  succession  of  fitt 
persons  to  propagate  the  gospel  when  others  were  removed.  By 
the  importance  of  these  considerations  they  were  led  to  invite  a 
considerable  number  of  ministers  in  and  about  the  city  of  London 
to  advise  of  some  methods  to  obviate  those  difficulties  and  as  far 
as  the  law  allowed  to  improve  this  liberty  to  the  best  purposes. 
These  ministers  judging  a  select  number  of  ministers  might  best 
contribute  to  these  designs,  did  choose  seven  ministers  of  the 
Presbyterian  persuasion  and  the  ministers  commonly  called 
Congregational,  fixed  in  an  equal  number  to  assist  in  an  affair 
thus  common  to  all,  who  desire  the  advancement  of  the  interests 
of  our  blessed  Lord.  The  ministers  thus  appointed  mett  to- 
gether and  after  seeking  councell  of  God  and  many  serious 
thoughts  and  debates  among  themselves,  att  last  concluded 

"  (1)  That  some  due  course  should  be  taken  by  way  of  benevo- 
lence to  relieve  and  assist  such  ministers  in  more  settled  worke 
as  could  not  subsist  without  some  addition  to  what  their  hearers 
contributed ;  (2)  That  provision  might  be  made  for  the  preach- 
ing of  the  gospel  in  some  most  convenient  places  where  there 
are  not  as  yett  any  fixed  ministers.  (3)  That  what  is  thus  con- 
tributed should  be  impartially  applied  according  to  the  indigent 
circumstances  and  work  of  every  minister.  (4)  That  none  might 
be  admitted  to  a  share  in  this  supply  as  ministers  but  such  as 
are  devoted  to  and  exercised  in  the  ministry  as  their  fixed  and 
only  imployment  with  the  approbation  of  other  ministers. 
(5)  That  some  hopeful  young  men  might  be  incouraged  for  the 
ministry  and  the  sons  of  poor  dissenting  ministers  (if  equally 
capable)  might  be  preferred  to  all  others.  (6)  That  a  number  of 
private  gentlemen  should  be  desired  to  concur  with  the  fore 


Ivjji  APPENDIX. 

appointed  ministers  in  the  procuring  and  disposal  of  the  said 
supply  to  the  above  described  uses  which  gentlemen  were 
fixed  on. 

"  By  these  steps  this  happy  work  was  begun  which  tis  hoped 
God  will  soe  enlarge  the  hearts  of  the  well  disposed  to  contribute 
to  and  attend  with  such  a  blessing  as  may  greatly  advance  the 
kingdom  of  Christ,  and  give  posterity  occasion  to  adore  the 
goodness  of  God  in  thus  directing  the  minds  of  such  as  are 
engaged  therein." 

The  trustees  thus  selected  were :  William  Bates,  Samuel  An- 
nesly,  John  Howe,  Vincent  Alsop,  Daniel  Williams,  Richard 
Mayo,  and  Richard  Stretton,  Presbyterian  ministers ;  and  Mat- 
thew Mead,  George  Griffith,  Nathaniel  Mather,  George  Co- 
kayne,  Matthew  Barker,  John  Faldo,  and  Isaac  Chauncy, 
Congregational  ministers. 

The  next  meeting  was  held  July  14,  1690,  and  the  third  meet- 
ing Aug.  25,  when  it  was  reported  that  ^2,136  12/6  had  been  sub- 
scribed to  the  Fund. 

For  three  years  the  representatives  of  the  two  denominations 
met  for  the  purpose  of  increasing  this  fund  and  appropriating  it. 
The  minutes  are  blank  for  the  fourth  year.  The  last  record  of 
the  third  year  is  June  26,  1693.  The  first  record  of  the  fifth  year 
is  Feb.  5,  1694(5),  when  the  Presbyterians  appear  alone.  There 
were  present  John  How,  Daniel  Williams,  Richard  Mayo,  Richard 
Stretton,  and  John  Shower.  The  subscriptions  for  the  year  were 
^996  18  9.  This  separation  in  the  Fund  followed  the  separation 
from  the  Union,  and  the  rupture  of  the  Agreement  owing  to  the 
strife  over  Dr.  Williams'  book.  The  minutes  of  the  original 
meetings  are  in  the  first  volume  of  the  minutes  of  the  Presby- 
terian Fund,  which  was  supposed  to  be  its  legitimate  successor, 
the  Congregational  brethren  withdrawing.  They  are  in  the 
possession  of  the  Clerk  of  the  Presbyterian  Fund,  W.  D.  Jeremy, 
Esq.,  London. 

The  Congregationalists  organized  the  Congregational  Fund 
Board  in  1695.  A  preliminary  meeting  called  by  Matthew  Mead, 
Daniel  Cole,  and  Nath.  Mather  was  held  Nov.  25.  The  scheme 
was  matured  Dec.  30,  and  a  meeting  of  the  messengers  of  the 
churches  was  called,  and  in  1696  the  Board  was  at  work,  and  in 
thirteen  months  '"the  infant  Society  rendered  help  to  150 
pastors  of  churches,  itinerants,  ministers,  getting  up  and  con- 
tinuing several  lectures,  candidates,  and  students  for  the  minis- 


THE  DUBLIN  GENERAL  FUND.  Ux 

try/  expending  in  this  way  £745  19s.  out  of  £1,073  !5'6  which 
had  been  contributed  by  the  associated  churches."  (See  Congre- 
gational Ftcnd  Board,  its  History  and  Rules,  London,  1853,  and 
also  the  original  minutes  in  possession  of  the  clerk.) 

The  minutes  of  the  Congregational  Fund  Board  continue  until 
1703.  They  are  lost  from  1704-38.  They  resume  in  1739,  and 
continue  until  the  present  day.  In  1730  the  Salters'  Hall  Fund 
(Presbyterian)  was  upwards  of  ,£2,000 ;  the  Pinners'  Hall  Fund 
(Congregational),  £1,700.  (See  James,  Hist,  of  Litigation,  pp. 
698-9.) 


XV. 

THE  DUBLIN   GENERAL   FUND. 

James  Armstrong,  in  his  Short  Account  of  the  General  Fund, 
Dublin,  181 5,  gives  an  interesting  account  of  its  origin  and  his- 
tory, which  is  based  on  the  Minutes  of  the  Fund  now  in  the  pos- 
session of  the  Trustees  in  Dublin  and  other  manuscript  author- 
ity. I  am  greatly  indebted  to  the  Trustees  for  the  rare  privilege 
of  consulting  the  original  minutes,  the  fruits  of  which  appear  in 
this  volume.  Alexander  Sinclair,  minister  of  Plunket  street, 
Dublin,  stated  to  the  Presbytery  of  Munster,  July  15,  1696,  ac- 
cording to  the  Minutes  of  Presbytery  :  "  That  some  gentlemen  in 
London,  and  others  in  Dublin  and  elsewhere  in  the  kingdom 
had  lodged  some  money  in  the  hands  of  the  Dublin  ministers  to 
be  by  them  distributed  as  they  saw  necessary  for  the  support  and 
encouragement  of  the  ministry  in  the  southern  parts  of  this 
kingdom  "  (p.  3).  Lady  Loftus,  who  died  in  1702,  some  years 
before  her  death  gave  a  deed  of  trust  of  £500  to  Rev.  Thomas 
Emlyn  and  Joseph  Boyse,  pastors  of  Wood  St.,  Dublin,  of  which 
she  was  a  member  (p.  62).  May  1,  17 10,  the  General  Fund  was 
established  by  a  deed  of  trust,  which  constituted  the  ministers  of 
the  five  chapels  of  the  Presbytery  of  Dublin  and  two  laymen  from 
each  chapel,  trustees.  The  fund  then  constituted  was  £1,500, 
the  gift  of  Sir  Abraham  Langford,  Joseph  Danner,  Esq.,  Dr. 
Daniel  Williams,  and  others.  The  £500  given  by  Lady  Loftus 
was  transferred  to  this  General  Fund.  It  was  increased  by  £100 
from  Daniel  Williams  April  17,  171 1,  and  £3,000  by  legacy  of 
Sir  Abraham  Langford,  July  25,  17 16,  and  others,  so  that  Januar> 
1,  1755,  the  total  amount  was  ,£4,870,  besides  the  following  special 


]X  APPENDIX. 

funds  :  (a)  ,£1,500  left  by  Sir  Abraham  Langford  for  the  support 
of  the  ministers  of  Wood  St.;  (6)  A  fund  oi  £700  given,  1725, 
by  Mrs.  Langford,  sister  of  Sir  A.  Langford,  and  member  of 
Wood  st. ;  (V)  St.  Paul's  fund  of  £100,  given  in  1742,  for  the  use 
of  the  ministers  of  Carlow  and  Tankerstown. 

This  General  Fund  has  been  of  immense  service  to  Presbyte- 
rianism  in  the  South  of  Ireland  from  the  time  of  its  origination 
until  the  present  day.  There  can  be  no  doubt  that  Daniel  Will- 
iams, one  of  the  original  trustees  of  the  London  General  Fund, 
was  largely  influential  in  establishing  this  Dublin  General  Fund. 
He  had  been  the  leading  Presbyterian  pastor  in  Dublin  before 
he  went  to  London,  and  he  not  only  influenced  his  friends  to 
give,  but  also  set  them  an  example  in  his  own  liberal  gifts. 


XVI. 

THE  SOCIETY   FOR  PROMOTING   CHRISTIAN   KNOWLEDGE. 

This  Society  was  organized  as  a  voluntary  Society  about  the 
latter  end  of  1698,  with  a  view  of  establishing  catechetical  schools 
for  teaching  the  poor  to  read,  and  instructing  them  in  the  Church 
Catechism,  and  also  to  promote  Christian  knowledge  in  the  plan- 
tations, by  furnishing  Bibles,  Prayer-books,  and  religious  treatises, 
and  erecting  Parochial  libraries.  This  Society  in  part  passed 
over  into  the  Society  for  the  Propagation  of  the  Gospel  in  Foreign 
Parts  in  1701.  But  the  original  members  continued  as  a  volun- 
tary Society  in  accordance  with  the  original  design.  In  1710 
they  undertook  the  management  of  such  charities  as  were  or 
should  be  put  into  their  hands,  for  the  support  and  enlargement 
of  the  Protestant  mission,  then  maintained  by  the  King  of  Den- 
mark at  Tranquebar,  in  the  East  Indies,  for  the  conversion  of 
the  heathen  in  those  parts.  "  They  assisted  the  missionaries  there 
with  money,  a  printing  press,  paper  and  other  necessaries  till  1728 
when  a  proposal  made  by  Rev.  Mr.  Schultze  one  of  the  Danish 
Missionaries  to  remove  to  Fort  St.  George  and  there  begin  a  new 
Mission,  for  the  Conversion  of  the  heathen  at  Madras,  the  Socie- 
ties engaged  for  the  support  of  that  new  Mission  ;  and  have  ever 
since  borne  the  whole  expence  of  it,  which  is  very  considerable  ; 
there  being  now  two  other  Missionaries  added  to  the  first,  be- 
sides the  assistance  which  they  still  continue  to  those  at  Tran- 
quebar." 


JOSEPH  MORGAN'S  LETTER  OF  1718.  Ixi 

In  1720  the  Society  extended  their  regard  to  the  Greek  church 
in  Palestine,  Syria,  Mesopotamia,  Arabia,  and  Egypt.  They  pub- 
lished proposals  for  printing  there  with  a  new  set  of  types  the 
New  Testament,  Psalter,  Catechism,  and  an  Abridgment  of  the 
History  of  the  Bible,  in  Arabic.  In  1733  they  had  published 
6,000  Psalters,  and  10,000  Testaments,  at  an  expense  of  ^2,976  1/6  ; 
5,498  Psalters  and  2,512  Testaments  had  also  been  scattered. 

{Account  of  the  origin  and  designs  of  the  Society  for  Promoting 
Christian  Knowledge,  London,  1733.) 

In  1733-5  tne  Society  sent  over  to  America  the  exiled  Protest- 
ants of  Saltzburg,  150  in  number,  with  two  missionaries  and  a 
schoolmaster,  and  settled  them  at  Ebenezer,  in  Georgia.  {Ac- 
count of  the  Society  for  Promoting  Christian  Knowledge,  London, 
1740,  p.  8.) 

There  can  be  no  doubt  that  this  Society  did  a  noble  work  for 
the  American  Episcopal  Church  in  the  latter  part  of  the  17th 
century  and  at  the  beginning  of  the  18th  century.  It  still  con- 
tinues its  work  from  London,  its  head-quarters. 


XVII. 

JOSEPH   MORGAN'S   LETTER  OF    1718. 

This  letter  was  addressed  by  Joseph  Morgan  to  the  Secretary 
of  the  Society  for  the  Propagation  of  the  Gospel  in  Foreign 
Parts.     It  is  contained  in  the  Letter  Book  XIIL,  pp.  44J-447  : 

Sr  March  23rd  Freehold,  New  Jersey 

I  hope  I  may  be  excused  (tho'  unknown  to  you)  in  writing  to 
you  in  a  matter  which  concerns  Religion,  which  by  your  profes- 
sion to  you  is  most  acceptable. 

I  am  informed  that  you  received  a  Manuscript  from  Christian 
(of  which  I  was  Scribe)  proposing  his  thoughts  of  the  most  ef- 
fectuall  way  to  propogate  the  Gospel,  and  I  hope  yo'  have 
received  another  which  the  same  Authr  sent  you  last  summer) 
which  went  by  a  Ship  to  Bristol,  endeavouring  to  Reconcile  all 
sorts  of  Christians  in  point  of  Doctrine  without  altering  their 
ffaith,  so  well  as  to  suggest  Arguments  to  convince  Infidels  even 
the  Arguments  which  were  satisfactory  to  the  Author,  under  the 
m:st  frightfull  Temptations  to  Apostacy. 


\x{[  APPENDIX. 

The  Author  is  very  impatient  to  hear  what  Entertainment  it 
has  found,  for  he  seems  wholly  devoted  to  Religion  and  has  in 
a  manner  abandon'd  his  Country  and  Livelihood  and  Kindred, 
yea  and  his  own  Children  only  for  the  Cause  of  Religion. — 

I  was  fearing  least  your  Hono:ble  Society  should  fear  to  take 
notice  of  it,  least  the  Author  might  be  a  Novice  and  be  lifted  up 
by  it  and  encouraged  to  aspire  to  be  the  head  of  a  Party  to  make 
a  Schism  Therefore  I  send  these  and  remove  that  fear  if  any 
there  be. — 

The  Author  is  now  too  old  to  expect  Time  enough  in  the 
World  for  any  great  Actions.  2diy  he  is  of  such  a  Tender  Con- 
science, and  so  fearfull  of  Schism,  that  he  dares  not  renounce 
such  Christians  as  were  of  his  Communion  formerly,  but  only 
forbears  what  he  judges  Erroneous  and  wishes  their  Reforma- 
tion. 3d.Jy  he  fears  much  to  strive  in  point  of  Faith  with  any  Man 
that  is  devout,  least  he  should  ignorantly  doe  harm  for  he  dreads 
the  hurting  any  Man's  Soul,  Yet  for  Justification  by  Christ's 
Righteousness  and  the  necessity  of  a  Holy  life,  He  will  dispute 
freely.  4thJy  he  has  been  a  Xtian  from  his  Youth,  tho'  his  terri- 
ble Temptations  has  been  most  latterly ;  and  all  the  alteration 
he  has  made  from  the  Christianity  he  first  learned,  is  only 
the  out  side  part  of  Religion,  It  is  usually  young  hott  headed 
Men  that  raise  Schisms  5^  tho  he  is  one  prie's  deeply  in 
study,  Yet  he  is  slowe  of  apprehension,  that  he  dares  not  en- 
counter any  Man  of  parts  &  Learning  in  a  Dispute,  where  any 
Man  can  differ  soe  much  from  him  as  to  offer  a  Debate.  These 
things  considered  I  think  there  can  in  reason  be  no  cause  of 
ffear  (if  he  were  capable)  for  in  ye  Essentialls  of  Religion  he  is 
steady  allways,  and  his  hands  are  tyed  by  these  Manuscripts  (if 
he  were  not)  and  in  the  outward  parts  of  Religion  he  is  allways 
easy.  This  is  his  true  Character  to  which  I  shall  anon  Subscribe, 
and  if  it  prove  not  true,  let  me  be  publish'd  for  a  lier,  which  if  I 
had  no  Conscience  nor  regard  to  my  Reputation,  I  would  be  not 
thought  soe  for  a  Thousand  pounds ;  For  I  might  depend  upon 
being  turn'd  out  of  the  Employ  by  which  I  have  my  Livelihood 
&c. 

I  add  I  have  known  the  Author  and  the  Family  he  came  of 
above  forty  years  agoe  and  doe  testifie  that  (for  Americans)  they 
are  a  Credible  Family  and  if  Common  Fame  may  be  credited, 
the  Author  has  never  in  his  life  been  charg'd  with  any  thing 
Scandalous  in  his  life,  or  persisted  in  any  thing  unbecoming  his 


JOSEPH  MORGAN'S  LETTER  OF  1718.  ^ft 

opinion  or  profession :  a  thing  that  can  be  too  seldome  said  of 
our  Americans. 

He  always  desires  to  keep  himself  secret  for  the  reason  men- 
tioned in  his  Dedication,  and  lastly  the  meanest  of  his  person 
should  cause  his  work  to  be  the  less  regarded :  and  there- 
fores  likes  as  well  that  it  should  be  new  dress'd  and  come 
out  in  another  Name  that  need  not  be  hid,  if  any  Man's  Name 
in  the  World  can  goe  free  from  prejudice  of  such  as  like  nothing, 
but  what  comes  from  such  (as  like  themselves)  seek  to  pull  down 
all  Xtianity  except  their  own  Schism. 

The  Author  first  address'd  a  number  of  Ministers  of  his  own 
Communion  (as  they  were  then)  with  a  Manuscript  in  their  own 
Language,  concerning  the  Need  of  Prayer  for  the  Success  of  the 
Gospell  &c :  having  before  learned  to  read  the  Scriptures  in  the 
Original  Tongues  to  satisfie  himself  in  the  principles  of  Religion, 
in  which  he  had  long  found  Occasion  to  be  Inquisitive. 

They  made  light  of  it  saying  his  Language  was  too  Mean 
&c :  and  desired  that  it  might  be  used  to  suggest  to  better  hand 
to  doe  it,  well  they  commended  his  Zeal,  but  said  he  and  they 
were  not  capable  to  be  Writers  of  Books  :  He  insisted  upon  the 
necessity  in  this  Case  :  till  they  told  him  his  hypothesis  was  not 
true,  which  last  passage  all  most  broke  his  heart,  and  took  away 
his  sleep,  that  he  went  severall  Months  like  one  mourning  under 
the  greatest  Bereavements  and  ready  to  sink  down  being  griev'd 
that  there  is  no  hope  of  better  times  at  hand :  But  the  very 
World  Apostatizing.  So  he  having  not  prevail'd  with  them  to 
read  his  Manuscript  halt  through  never  addressed  them  more, 
nor  any  Minister  of  that  persuasion,  with  any  such  matter 
directly. 

And  after  some  Months  heavy  Mourning  &  grieving  he  con- 
cluded to  look  another  way.  And  having  made  some  Acquaint- 
ance in  the  Provinces  of  New  York  and  New  Iersey,  he  heard 
of  your  Honourable  Society  and  hoped  that  by  your  Title  that 
ye  are  the  only  Men :  being  moved  with  love  to  you,  by  your 
very  Titles  Sake  :  But  he  lets  no  more  persons  know  of  his  Com- 
posing and  sending  you  these  Manuscripts  ym  only  some  Trustee 
persons  to  assist  him,  and  some  for  Advice,  and  some  Zealous 
praying  Christians  to  Assist  him  in  prayer  for  its  success,  about 
Six  in  all  and  to  deal  im  partially  he  has  chose  them  from  among 
the  Church  and  Presbiterians,  Anabaptists  and  one  Quaker,  or 
rather  Socinian  (trusty  men)  some  of  them   Preachers.     The 


lxiv  APPENDIX. 

Quaker  a  very  great  Enemy  of  Predestination  and  of  a  piercing 
Apprehension  gave  his  opinion  in  Writing  from  under  his  hand 
Concerning  the  second  Manuscript,  that  he  approved  of  the  first 
&  last  part  of  it  (which  only  concern  predestination)  right  well, 
but  for  the  rest  of  the  Book  he  did  not  so  much  admire  it :  The 
reason  I  relate  this  is  because  some  of  ye  other  are  as  strong  Pre- 
destinerians  and  approve  it  as  well,  which  is  a  Circumstance  to 
hope  that  it  is  a  platform  (as  the  Author  proposes)  to  reconcile 
the  grievous  Contentions,  by  which  the  Church  is  Rent  to  pieces 
and  laid  to  the  Invasion  of  ye  Adversary. 

Last  Fall  having  an  Opportunity  by  Mr  Child  going  from 
hence  to  live  at  London  :  I  sent  the  first  rough  Draught  (in 
English)  of  both  Manuscripts  to  the  Presbiterians.  They  are 
much  short  of  the  other  which  were  much  enlarg'd  by  the  Au- 
thors Directions  and  afterwards  mended  by  many  Interlineations. 
For  his  thoughts  are  more  clear  and  quick.  Those  first  sent 
last,  have  allsoe  some  Patches  added  which  might  mend  the 
other.  I  hope  the  work  is  printed  in  its'  own  form,  or  else  new 
drawn  and  printed,  otherwise  I  could  wish  they  were  both  to- 
gether to  make  one  good  one.  If  there  be  nothing  done  I  know 
not  what  will  become  of  the  Author  whose  life  seems  to  be 
bound  up  in  the  Cause  of  the  Gospel  Psalms  ye  119,  136  &  158, 
&  Psalm  134. 

Sometimes  he  is  reviv'd  by  reading  Psalm  the  11th  through 
and  sometimes  tempted  by  Discouragements  (which  break  his 
heart)  And  now  Gentlemen  if  ye  desire  to  know  who  or  what  I 
am  that  give  you  this  Account  any  Church  Minister  that  has 
been  in  the  parts  of  New  York  or  New  Iersey  within  these  ten 
Years  can  tell  you  the  Character  of 

May  it  please  yr  Honourable  Society 

Your  very  Humble  Servant 

And  I  hope  I  may  say  by  the  best  Relations, 

Yor  Unworthy  Brother  in  Christ 

Joseph  Morgan. 

XVIII. 

THE     PURITAN    CHURCHES     OF   NEW   YORK   AT   THE     BEGINNING 
OF  THE  EIGHTEENTH    CENTURY. 

The  situation  of  the  Puritan  churches  of  the  colony  of  New 
York  at  the  opening  of  the  18th  century,  when  they  were  subject 


THE  VURITAN  CHURCHES  OF  NEW  YORK.  \xv 

to  the  inroads  of  Governor  Cornbury  and  the  missionaries  of  the 
Society  for  the  Propagation  of  the  Gospel  in  Foreign  Parts,  is 
well  set  forth  in  the  following  extracts  from  the  letters  of  Gover- 
nor Cornbury  and  these  missionaries : 

(i)  An  Account  of  the  building  of  the  churches  at  East  and  West- 
Chester  enclosed  in  Mr.  Bartow's  letter  of  14  April,  17 14.  (Let- 
ter Book  S.  P.  G.,  IX.,  p.  226) : 
"  May  it  please  the  venerable  and  honorable  society  for  P.  G. 
we  whose  names  are  subscribed  doe  hereby  certify  that  the 
church  of  Westchester  was  built  by  a  rate  layed  and  levied  on 
the  inhabitants  of  the  town  in  proportion  to  their  estates  in  the 
year  of  our  Lord  1700  and  that  Mr.  Morgan  a  Presbiterian  min- 
ister of  East  Chester  did  sometimes  come  to  preach  in  it  until 
such  time  as  Mr  Bartow  came  and  took  possession  of  it  in  the 
year  1702  since  which  time  it  has  been  supplied  by  him.  We  also 
testifie  that  the  church  of  East  Chester  was  built  in  the  year  of 
our  Lord  1692  by  subscription  of  the  inhabitants  of  the  said  town 
and  that  Mr  Matthews  a  Presbiterian  minister  for  about  3  years 
and  after  him  Mr.  Morgan  a  Presbiterian  minister  did  preach  till 
such  time  as  Mr  Bartow  began  to  preach  unto  us  in  the  year  1703 
since  which  time  it  has  been  in  his  possession  and  he  comes  and 
preaches  at  East  Chester  once  in  4  weeks  during  the  winter  and 
once  in  a  week  during  the  space  of  6  months  in  the  summer  And 
we  further  testify  that  the  town  of  East  Chester  was  made  a  dis- 
tinct parish  from  West  Chester  in  the  year  1700.  Signed  Joseph 
Hunt,  Justice  &  Ch.  Ward.,  West  Chester;  Thos  Spel,  Justice  & 
Vestryman,  Pelham  ;  Noah  Barton,  Justice  and  Vestryman,  Yon- 
kers ;  Miles  Oakley,  Justice  &  Vestryman,  West  Chester ;  Dan 
Clark  clerk  D.  Com.  West  Chester ;  Israel  Honeyman  Junr,  Vestry- 
man ;  Jn°  Drake  of  East  Chester,  Justice ;  Thos  Pinenar  of  East 
Chester,  Justice ;  Jeremiah  Fowler,  Church  Warden  of  East 
Chester  ;  Isaac  Taylor,  Vestryman  ;  Willm  Pinckney,  Vestryman." 

(2)  Letter  from  Mr.  Thomas  to  the  Secretary  from  N.  Y.March 
1,  1705: 
"  After  much  toil  and  fatigue  I  am  (through  Gods  assistance) 
safely  arrived  at  N.  Y.  and  have  been  two  months  settled  in 
Hampstead  where  I  meet  with  civil  reception  from  the  people. 
They  are  generally  Independents  and  Presbiterians  and  have 
hitherto  been  supplyed  ever  since  their  first  settlement  with  a 


1XV]  APPENDIX. 

dissenting  ministry  ....  The  country  in  general  is  extreamly 
wedded  to  a  dissenting  ministry  and  were  it  not  for  his  Excel- 
lency my  Lord  Cornbury's  most  favorable  countenance  to  us,  we 
might  expect  the  severest  entertainment  here  that  Dissenting 
malice,  and  the  rigour  of  prejudice  could  afflict  us  withall.  We 
of  the  clergy  enjoy  the  influence  of  his  Lordships  most  favoura- 
ble respect,  his  Lordships  extraordinary  respect  to  his  clergy  has 
set  them  above  the  snarling  of  the  vulgar,  and  secures  to  them 
a  respect  and  deference  from  the  best  of  the  people Govern- 
ment is  our  great  asylum  and  bulwark,  which  my  Lord  exerts  to 
the  utmost,  when  the  necessities  and  interest  of  the  Church  call 
for  it.  The  people  of  Hampstead  are  better  disposed  to  peace 
and  civility  than  they  are  at  Jamaica  ;  yet  my  Lords  countenance, 
next  to  the  Providence  of  heaven  is  my  chiefest  safety."  (Letter 
Book  II.,  lxxi.) 

(3)  Mr.  Thomas  writes  again,  June 27, 1705  (Letter  Book  II.,  xciv.) 

"I  am  very  pleasantly  seated  here  upon  a  delicate  plain  16 
miles  long,  but  the  people  are  all  stiff  dissenters,  not  above  3 
church  people  in  the  whole  parish,  all  of  em  the  obstinate  rebel- 
lious offspring  of  42.  Bro.  Urquhart  &  myself  belong  to  one 
county  and  the  only  English  ministers  upon  this  island.  We 
have  two  of  the  most  difficult  posts  upon  the  ....  are  the  first 
that  broke  the  ice  among  this  sturdy  obstinate  crew,  who  en- 
deavour what  in  them  lyes  to  crush  us  in  the  embryo,  but  (blessed 
be  God)  by  the  propitious  smiles  of  heaven  and  the  favourable 
countenance  of  my  Lords  government,  we  keep  above  water  & 
we  thank  God  have  added  to  our  church." 

(4)  Thomas  a?id   Urquhart  write  a  joint  letter  to  the  Secretary, 
July  4,  1705. 

"  The  inhabitants  of  this  county  are  generally  Independents 
and  what  are  not  so  are  either  Quakers  or  of  no  professed  relig- 
ion at  all,  the  generality  averse  to  the  discipline  of  our  holy 
mother,  the  Church  of  England  and  enraged  to  see  her  ministry 
established  among  them.  The  ancient  settlers  have  transplanted 
themselves  from  N.  England  and  do  still  keep  a  close  correspond- 
ence, and  are  buoyed  up  by  schismatical  instructions  from  that 
interest,  which  occasions  all  the  disturbance  and  opposition  we 
meet  with  in  both  our  parishes.  They  have  hitherto  been  used 
to  a  dissenting  minister  and  they  still  support  one  at  Jamaica, 


PRESBYTERIANISM  IN  SOUTH  CAROLINA.  lxvii 

who  has  a  most  pestilential  influence  over  our  people  who  from 
their  souls  were  disaffected  to  conformity." 

(5)  Lord  Cornbury  writes  to  the  Secretary  from  N.  Y.,  Sept.  22, 
1705  {Letter  Book,  II.,  cxxxi.) 
u  The  county  of  Suffolk  which  is  wholly  inhabited  by  English, 
but  to  this  day  there  has  never  been  a  minister  of  the  church  of 
England  settled  in  those  parts.  I  was  there  this  summer,  there 
are  several  good  towns,  particularly  East  Hampton,  South  Hamp- 
ton, Southold,  Brookhaven  and  Huntington,  in  each  of  these 
places  there  is  an  Independent  minister,  who  have  poisoned  the 
minds  of  the  people  so  far  that  they  generally  hate  the  name  of 
the  Church  of  England." 


XIX. 

PRESBYTERIANISM   IN   SOUTH  CAROLINA  AT  THE   BEGINNING  OF 
THE  EIGHTEENTH   CENTURY. 

The  following  extracts  illustrate  the  condition  of  Presby- 
terianism  in  South  Carolina  at  the  beginning  of  the  eighteenth 
century : 

(1)  Nov.  6  and  7,  1704.  William  Screuen  and  Archibald  Stobo, 
ministers  of  congregations  in  Charlestown,  sign  a  document  to 
the  effect  that  they  had  perused  a  sermon  of  Edward  Marston, 
minister  of  the  Church  of  England  in  Charleston ;  and  Edward 
Marston  says,  "and  I  a  little  favouring  the  Dissenters,  who 
generally  are  the  soberest,  most  numerous,  and  richest  people  of 
this  province ;  some  men  that  are  now  in  power,  have  for  that 
reason  been  pleased  to  bs  my  enemies."  (Letter  dated  May  3, 
1705.)  Both  of  these  documents  are  contained  in  Tracts  relating 
to  South  Carolina.  B.  M.,  1061  g.  49,  pp.  56-57.  (The  title-page  is 
gone). 

(2)  Letter  of  Le  Jau  to  Mr.  Stubbs  from  St.  James,  Goose  Creek, 
S.  C,  April  15,  1707. 

"  One  Mr.  Stobo  has  printed  a  covenant  subscribed  by  46  of 
his  Presbyterian  meeting,  in  1706.  I  read  only  the  two  first  and 
two  last  leaves ;  my  patience  was  sufficiently  tryed  then  ;  he  binds 
them  to  a  Presbyterian  congregation  for  ever  in  church  dis- 


lxviii  APPENDIX. 

cipline,  doctrine  and  government,  as  set  down  in  the  Old  Testa- 
ment. That  christnings,  marriages  and  burials  shall  be  among 
themselves,  that  their  ministers  shall  come  from  Scotland,  such 
as  he,  Mr.  Stobo  can  comply  with,  that  upon  Sabbath  days  they 
shan't  go  to  other  places  but  the  meeting  or  must  meet  among 
themselves  rather  than  by  gadding  abroad  for  strengthening 
others  vice  and  giving  offence  to  one  another.  The  conclusion 
is  most  horrid  ;  the  46  men  subscribe  to  those  premises  as  the 
revealed  truths  of  Jesus  Christ.  I  would  read  no  more  ;  yet  I  am 
promised  one  of  the  printed  papers  and  will  send  it  to  you :  how- 
ever the  subscription  was  not  12  months  old  but  they  turned  the 
man  out  to  put  in  a  young  man  lately  come." 

(3)  Letter  of  Mr.  Robert  Stevens  to  the  Secretary  of  the  S.  P.  G, 
from  Goose  Creek,  S.  C,  Feb.  3,  1707(8).  {Letter  Book,  IV.  19.) 
He  says  that  "the  major  part  of  the  inhabitants  are  dis- 
senters." ....  "When  I  was  of  the  Assembly  and  Mr.  Marshall 
sent  by  the  bishop  of  London  to  be  minister  of  Charlestown  that 
his  maintenance  might  be  paid  out  of  the  publick  money  for  I 
considered  if  we  should  distrain  on  the  goods  of  a  dissenter  to 
maintain  our  minister  it  would  breed  ill  blood,  this  being  hap- 
pily concluded,  he  was  settled  in  quiet  and  the  members  of  our 
church  increased  and  the  dissenters  decreased,  they  having  but 
two  presbyterian  and  one  anabaptist  minister  and  they  ready  to 
depart  for  lack  of  encouragement ;  but  those  two  unfortunate 
acts  with  the  hard  usage  we  afforded  our  ministers  caused  them 
to  increase  so  as  they  sent  for  two  more  which  are  come  and 
now  there  are  five  and  a  deacon  whose  meetings  are  more 
thronged  than  ours." 

(4)  Richard  Marsden  writes  to  the  Secretary,  Aug.  23,  1708  (IV.  55). 
"  There  is  an  island  near  Charlestown  called  James  island  on 

which  is  about  50  families  most  of  them  dissenters,  I  preached 
there  once  in  two  weeks,  and  was  in  hopes  to  have  had  great  suc- 
cess, and  did  procure  by  subscription  ico£  to  build  a  church  on  the 
island,  but  now  being  removed  cannot  preach  there  as  did  before 
(being  at  too  great  a  distance)  and  am  afraid  that  nothing  further 
will  be  done  there  for  some  time  at  least." 

(5)  Mr.  Wm.  Dunn  writes  to  the  Secretary  from  Charlestown,  Sept. 

20,  1708.     (IV.,  in.) 
He   reports   that   his    parish    "contains   about    150  christian 


PKESBYTERIANISM  IN  SOUTH  CAROLINA.  \x[x 

families  consisting  of  more  than  300  souls  (besides  young  chil- 
dren), about  80  whereof  profess  themselves  of  the  Church  of 
England,  the  remaining  220  are  dissenters  of  all  sorts;  thus  150 
Presbyterians,  8  Independents,  40  Anabaptists,  10  Quakers  and 
above  12  others  whom  I  cannot  tell  what  to  make  of."  He  also 
reports  24  actual  communicants  of  the  Church  of  England.  He 
also  reports  1,000  negro  and  Indian  slaves  and  400  free  natives, 
besides  children  in  his  parish.  Mr.  Dunn  was  Rector  of  St. 
Paul's  parish,  in  Colleton  county. 

(6)  Commissioner  Johnston  writes  to  the  Secretary  of  the  S.  P.  G., 
from  Charlestown,  S.  C,  July  5,  17 10,  a  long  letter  (V.  158). 
"  Mr.  Taylour  is  at  present  the  Presbyterian  minister  in  this 
place.  He  is  a  person  of  a  very  peaceable  temper,  and  greatly 
abhors  and  disapproves  of  that  restless  and  factious  spirit  those 
of  his  party  are  possessed  with :  He  greatly  condemns  two 
country  preachers  of  the  same  stamp,  who  on  all  occasions 
foment  and  stir  up  the  people  to  faction  and  sedition.  Their 
names  are  Mr.  Stobo  and  Mr.  Pollock,  both  of  them  fierce  men 
in  their  way ;  and  Mr.  Taylor  says  that  place  can  never  be  easy 
or  quiet,  where  there  is  a  Scotch  Presbyterian  minister.  One  of 
them  Mr.  Pollock  in  his  sermon  called  the  church  of  England  a 
scandalous  church ;  and  Mr.  Taylor  thinks,  and  so  do  I  too,  that 
the  Presbyterian  ministers  in  London  ought  to  be  acquainted 
with  the  behaviour  of  these  men ;  and  that  they  do  hence- 
forward assert  their  right  of  sending  English  ministers  to  this 
province,  as  often  as  there  shall  be  occasion,  it  being  an  English 
colony  originally  before  the  Union  act,  and  it  being  unreason- 
able to  subject  the  Presbyterian  interest  and  cause  in  this  prov- 
ince to  the  Presbyterian  government  in  Scotland,  which  is  the 
thing  the  Scotch  dissenting  ministers  here  are  driving  at,  with 
all  their  might  and  main  as  is  plain  by  the  second  proposal  or 
request  in  Mr.  Stobo's  pamphlet  which  I  send  inclosed  to  you. 
The  other  two  dissenting  ministers  that  are  in  this  province  are 
Mr.  Lord,  a  quiet  man  as  I  hear  and  an  Independent ;  and  Mr. 
Scriven  an  Anabaptist,  who  is  lately  removed  from  this  town  to 
the  Northward  and  is  a  ship  carpenter  by  trade.  Mr.  Taylour 
informs  me  the  Presbyterians  about  the  River  Ashley  in  Mr. 
Wood's  parish  have  sent  for  a  teacher;  and  Mr.  Livingstone  who 
was  here  before  Mr.  Taylour  and  is  lately  gone  for  Great  Britain 
or  Ireland  will  return  in  a  little  time,  so  that  we  shall  have  7  in 


I XX 


APPENDIX. 


all.  Mr.  Pollock,  as  I  have  been  credibly  informed,  has  made 
some,  that  came  to  hear  him,  who  were  formerly  pretended 
churchmen,  to  sign  a  paper,  by  which  they  bound  themselves 
never  to  return  to  the  communion  of  the  church  of  England." 


XX. 

LETTERS   OF  JAMES   ANDERSON. 

These  five  letters  were  discovered  by  the  author,  in  the  summer 
of  1884,  in  the  Wodrow  MSS.  in  the  Advocates'  Library,  Edin- 
burgh. The  Librarian,  Mr.  J.  T.  Clark,  kindly  had  them 
copied  for  him  by  an  experienced  copyist.  They  are  now  pub- 
lished for  the  first  time,  and  shed  a  considerable  light  on  the 
early  history  of  the  Presbyterian  Church  in  America.  We  have 
also  a  copy  of  a  letter  of  James  Anderson  of  a  more  private  char- 
acter, from  the  same  collection  of  manuscripts,  dated  New  York, 
October  29,  1725,  but  it  does  not  contain  anything  of  importance 
for  the  purposes  of  our  history,  and  we  have  concluded  not  to 
publish  it. 

(■•) 

Newcastle  upon  Delaware  Augst  17 16. 
Right  Revnd  Sr. 

About  seven  years  agoe  when  I  first  came  into  these  American 
Regions  I  remember  I  did  myself  ye  honour  to  wait  upon  yow, 
and  was  favoured  with  many  very  savory  and  religious  advices 
from  yow,  Some  of  qch  I  shall  never  forget  for  they've  been  of 
very  great  use  to  me  in  this  remote  house  of  my  pilgrimage : 
When  I  left  yow,  yow  desired  me  to  write  &  let  yow  have  an 
account  of  our  affairs  here ;  In  qch  I  acknowledge  I've  hitherto 
been  very  defective,  not,  I  am  sure,  out  of  any  desregard  to  yow 
but  only  from  a  conceit  of  my  own  weaknesse  insignificancy  & 
so  unfittnesse  to  take  upon  me  to  write  to  a  person  of  your 
character  &  worth;  qch  barr  I've  now  att  last  brake  through  & 
have  adventured  to  trouble  yow  with  these  lines,  which  I  know 
will  be  no  trouble  to  yow,  when  I  consider,  that  I  design  to  write 
nothing  but  what  has  a  relation  to  the  interest  of  our  dearest 
Mediator's  Kingdom. 

When   I  came  from  Scotland,  perhaps  yow  may  remember,  ' 
yl  I  was  ordained  (worthlesse  as  I  was  &  yet  am)  to  the  Sacred 


LETTEKS  OF  JAMES  ANDERSON.  ]Xxi 

office  of  ye  ministry  with  a  view  of  coming  to  Virginia,  where  I, 
in  ye  good  providence  of  God,  arived ;  but  meeting  with  unac- 
countable dissapointments  there,  after  half  a  year  stay,  I  came 
over  to  these  parts,  qre  I  understood  there  were  some  min"  of 
my  perswasion,  &  have  ever  since  remained  in  this  place.  In 
this  county  where  I  am  there  are,  since  I  came  here,  settled, 
three  other  presbyterian  min^,  two  of  qch  are  from  your  city  of 
Glasgow. 

There  are  in  all,  of  minrs,  who  meet,  in  a  presbytry  once  a  year, 
sometimes  att  Philadelphia,  sometimes  here  att  Newcastle,  seven- 
teen, &  two  probationers  from  ye  north  of  Irland  whom  we 
have  under  tryall  for  ordination,  twelve  of  qch,  I  think,  have  had 
the  most  &  best  of  their  education  at  your  famous  University  of 
Glasgow ;  We  are  mostly  but  young  raw  heads,  yet  glory  to  our 
God  he  magnifies  &  perfects  his  strength  in  our  weaknesse,  and 
makes  it  evident  yt  he  can  work  wonders  of  grace  by  poor  mean 
&  insignificant  instruments.  As  to  our  proceedings  in  matters 
of  publick  worship  &  discipline,  we  make  it  our  businesse  to 
follow  ye  directory  of  ye  Church  of  Scotland,  qch  (as  well  we 
may)  we  oun  as  our  moyr  church.  We  make  it  our  businesse  to 
settle  &  to  make  settlements,  for  min™  of  our  perswasion  yl  join 
with  us,  in  places  where  ye  Gospell  has  either  never  att  all  been 
preached,  or  else  in  places  where  there  are  wicked,  prophane, 
debauched,  carelesse  creatures  of  the  bishop  of  London  of  qch 
there  has  been  not  a  few,  &  yet  are  some,  within  ye  bounds  of 
these  provinces,  where  some  of  our  brethren  meet,  which  is 
ye  reason  of  our  meeting  with  pritty  many  hardships  &  diffi- 
culties both  from  ye  inconveniences  of  our  congregations  & 
ye  opposition  of  inveterate  enemies. 

In  some  of  our  places  ye  hearers,  by  reason  of  their  poverty  & 
paucity,  are  scarce  att  all  able,  tho'  never  so  willing,  to  allow  a 
competent  creditable  subsistance  for  their  min^,  which  is  the 
reason  of  some  contempt  amongst  some;  which  I  humbly 
think  might  be,  in  some  measure,  easily  remedied  by  our 
moyr  ye  Church  of  Scotland  and  her  adherants  in  Brittain.  And 
I  doubt  not  but  she  readily  would  use  her  care  &  endeavors  this 
way,  if  she  were  but  sensible  of  the  inconveniences  y*  her  poor 
children  in  this  remote  corner  lye  under  upon  this  account. 

I  have  heard  it  proposed  here,  by  some  who  have  come  from 
your  parts  &  pretend  to  know  ye  pulse  of  some  persons  of  estate, 
especially  merely  this  way,  yl  if  any  such  thing  were  set  about 


kxii  APPENDIX. 

zealously  there  might  soon  be  raised  as  much  mony  as,  if  sent 
over  to  the  care  &  managm1  of  our  presbytry  might  be  a  very 
great  help  to  these  places  &  mims  amongst  us  which  labor  under 
the  forementioned  inconveniencies.  I  doubt  not  but  one  Sab- 
bath day's  generall  collection  for  this  use  with  some  other  help 
we  might  have  from  our  brethren  in  old  England,  would  amount 
to  as  much  as  if  right  manag'd  would  be  necessary  &  as  we 
should  in  haste  want,  for  this  purpose ;  This  would  not  be  much 
felt  with  yow  &  would  be  greatly  beneficiall  here,  and  am  con- 
fident would,  through  Gods  blissing,  have  a  mighty  tendency 
towards  the  advancement  of  the  Mediators  Kingdom  in  this  new 
growing  country. 

This  Dear  Sr  I  have  been  bold  to  propose  to  yow,  knowing 
yow  to  be  a  person  truly  zealous  for  the  promotion  of  the  interest 
of  our  dearest  common  Lord,  &  also  by  reason  of  your  high  char- 
acter &  station  very  capable  of  doing  us  &  ye  interest  of  Religion 
here,  as  much  service  this  way,  as  any  other  I  know.  I  know  it 
will  be,  or  perhaps  already  it  has  been,  objected  that  such  a  thing 
as  this  would  give  some  reasons  of  jealousie  to  the  Church  of 
England  yl  yow  thereby  would  incroach  too  much  upon  their 
precincts  &  liberties.  But  I  can't  see  what  ground  or  reason 
they  can  have  for  such  a  thought.  The  Church  of  Scotland  is 
established  in  Great  Brittain  as  well  as  yl  of  England,  &  no 
doubt  have  liberty  of  sending  forth  missionaries  (&  supplying 
them  too)  to  these  places  especially  within  the  dominions  of 
Great  Brittain,  where  the  Church  of  England  is  no  more  estab- 
lished than  ye  Church  of  Scotland,  which  is  the  case  of  these 
places  I  am  pleading  for;  for  in  Pensylvania  &  ye  Jersies  yr«  is 
no  one  church  established  more  than  anoyr  &  none  are  oblidged 
to  pay  or  contribute  towards  ye  mantinance  of  any  minr  more 
then  another  but  what  they  please. 

There  is  one  thing  more,  for  the  abovsd  reasons,  I  would,  if  I 
might  be  allowed,  also  propose  to  yow ;  There  are  a  great  many 
young  men  merchts  who  come  from  your  parts,  soberly  (I  be- 
lcive)  educated  &  brought  up  att  home,  who,  when  they  arive 
here,  are  meer  rakes,  stap  or  stand  att  no  sin  or  vice  almost  that 
falls  in  their  way,  swearing  whoring  Sabbath  breaking  drunk- 
ennesse  are  as  common  vices,  with  a  great  many  of  them,  as  if 
they  tho't  there  wos  no  evil  in  the  commission  of  any  of  these ; 
and  as  to  their  countenance  of  minrs  y*  are  of  y«  principles  of  ye 
church  of  Scotland,  they  are  so  far  from  y1,  y*  they  carry  as  if 


LETTERS  OF  JAMES  ANDERSON.  lxxiii 

they  were  ashamed  of  their  moy  Church  her  principles  &  wayes, 
whatever  is  the  religion  of  their  poi  &  lascivious  companions  yt  is 
theirs.     So  y  t  really  a  great  many  of  them  (yr  are  some,  tho  very 
few  exceptions)  are  a  perfect  scandall  to  all  religion  &  a  disgrace 
to  yt  part  of  ye  world  from  whence  they  come,  from  which  other 
&  better  things  has  been  here  expected  ;  I  am  sure  if  ye  parents 
&  principals  of  some  of  y*  knew  their  carriage  &  beheavor  in 
these  parts  it  would  be  matter  of  very  great  sorrow  &  greif  to 
them.    I  propose  this  not  out  of  any  disregard  I  have  to  y»,  I  am 
sure  it  is  out  of  love  to  their  souls.     I  am  glad  to  see  my  coun- 
trymen in  these  parts,  neither  do  I  speak  so  because  of  any  par- 
ticular affront  or  incivelity  received.    I  never  mett  with  any  such, 
from  any  of  them,  but  on  ye  contrary,  with  very  much  civility  & 
respect,     But  I  propose  it,  yt  some  method  might  be  fallen  upon 
whereby  this  dreadfull  &  offensive  greivance  might  be  rectified. 
Query  whither  or  not  their  parents  &  imployers  could  not  obhdge 
them  to  bring  certificates  of  their  inafensive  beheavor  during 
their  abode  in  these  parts  from   ministers  here  to   their   oun 
minrs  &c.  att  home,    forgive  my  pralixity  &c. :     I  am  R  R  S* 
Your  truly  affectionate  Servt 

Ja:  Anderson 
P :  S :   I  beg  your  p»  in  publick  &  private  for  us  in  these  parts 
&  yt  yow  would  write  us. 

Addressed  "  For  The  Right  Rev«d  Mr  John  Stirling  Principall 
of  the  College  of  Glasgow  Scotland  " 

(2.) 

Newcastle  on  Delaware  August  8.  17 17. 

Right  Revd  S' 

About  a  year  agoe,  after  some  appollogie  for  my  not 
writing  before,  I  adventured  to  write  to  yow  concerning  some 
things  I  tho't  of  considerable  concern  &  moment  towards  the 
advancement  of  the  interest  of  the  Mediators  Kingdom  in  these 
parts,  which  I'm  affrayed  has  nat  come  to  your  hands.  Therein 
I  gave  yow  a  small  account  of  my  arivall  &  progresse  in  this 
American  world,  of  the  number  of  min«  who  in  these  parts  meet 
in  a  presbytry  :  As  to  our  proceedings  in  matters  of  publick  wor- 
ship &  discipline,  (as  I  then  acquainted  yow)  we  make  it  our 
businesse  to  follow  the  directory  of  our  moy  ye  church  of  Scot- 
land as  near  as  the  circumstances  of  these  parts  will  allow.    We 


lxxiv 


APPENDIX. 


settle  &  make  Settlements  for  minrs  of  our  perswasion,  in  places 
where  the  Gospell  has  never  att  all  been  preached  ;  or  else  where 
there  are  wicked  prophane  debauched  carelesse  creatures  of  the 
bishop  of  London,  of  qch  yre  has  been  not  a  few,  &  yet  are  some, 
wtin  the  bounds  of  these  provinces  whence  some  of  our  brethren 
meet :  which  is  ye  reason  of  our  meeting  with  pritty  many  hard- 
ships &  difficulties,  both  from  the  inconveniencies  of  our  congre- 
gations &  the  opposition  of  inveterate  enemies.  In  some  of  our 
places,  the  hearers  by  reason  of  their  poverty  and  paucity,  are 
scarce  att  all  able,  tho'  never  so  willing,  to  allow  a  competent 
creditable  subsistance  for  their  minrs,  qch  is  the  occasion  of  some 
contempt  amongst  some,  which  I,  with  submission,  think  might 
be  in  some  measure  easily  remedied,  by  our  moyr  The  Church  of 
Scotland  and  her  adhereants  in  Great  Brittain,  &  I  doubt  not  but 
she  readily  would  use  her  care  and  endeavor  this  way,  if  she  were 
but  sensible  of  the  inconvenience  yt  her  poor  children,  in  this 
remote  corner  ly  under  upon  this  account ;  I  have  heard  it  pro- 
posed here,  by  some  who  have  come  from  your  parts,  &  pretend- 
ed to  know  the  pulse  of  some  persons  of  estate  this  way,  that  if 
any  such  thing  were  set  about  zealously,  there  might  soon  be 
raised  as  much  mony,  as  if  sent  over  to  ye  care  and  managm*  of 
our  presbytry,  might  be  a  very  great  help  to  these  places  & 
minrs  amongst  us  yl  labour  under  the  formentioned  inconveni- 
encies ;  I  doubt  not  but  one  Sabbath  days  generall  collection  for 
this  use,  with  some  other  help  we  might  have  from  our  brethren 
in  Old  England,  would  amount  to,  as  much,  as,  if  right  managed, 
would  be  necessary  &  as  we  should  in  haste  want,  for  this 
purpose.  This  would  not  be  much  felt  with  yow,  &  would  be 
greatly  beneficiall  &  I'm  confident  would,  through  Gods  blessing, 
mightily  tend  to  ye  growth  advancem1  &  encouragm1  of  religion, 
in  these  parts.  I  know  it  will  be,  or  has  been  objected,  y*  such  a 
thing  as  this  would  give  the  Established  church  of  England  rea- 
son to  suspect  yl  yow  thereby  would  incroach  too  much  upon 
their  precincts  &  liberties,  but  I  can't  see  ql  ground  they  can 
have  for  such  a  thought.  The  Church  of  Scotland  is  established 
in  Great  Brittain  as  well  as  y*  of  England,  &  no  doubt  have  lib- 
erty of  Sending  forth  missionaries  (&  supplying  ym  too)  to  these 
places,  especially,  within  the  dominions  of  Great  Brittain,  where 
the  Church  of  England  is  no  more  established  than  the  Church 
of  Scotland  qch  is  the  case  of  these  places  we  are  cheifly  con- 
cerned in.     In   Pensylvania  &  the  New  Jersies  there  is  no  one 


LETTERS  OF  JAMES  ANDERSON.  }xxv 

Church  established  more  than  another,  &  none  are  oblidged  to 
pay  or  contribute  towards  the  mantenance  of  any  minister  more 
than  another,  but  what  he  pleases. 

There  is  another  thing  I  also  proposed  in  my  last,  ther  are  a 
great  many  young  men  merchts  that  come  from  your  parts,  who, 
tho'  soberly  educated  &  brought  up  att  home,  when  they  arive 
here,  are  meer  rakes,  stap  att  no  sin  or  vice  yl  falls  in  their  way, 
monstrous  Swearing  whoring  Sabbath  breaking  drunkenesse  &c 
are  as  common  with  a  great  many  of  them  as  if  they  tho't  there 
was  no  evil  in  any  of  these  sins.  And  as  to  their  countenancing 
of  minrs  yt  are  of  the  principles  of  the  church  of  Scotland,  from 
that  they  are  so  far,  that  they  carry  as  if  they  were  ashamed  of  their 
mother  church  principles  &  wayes,  whatever  is  the  religion  of 
their  pot  &  lascivious  companions  that  is  their's,  so  yt  realy  a 
great  many  of  them  (whose  names  I  yet  forbear  to  mention)  are 
a  perfect  scandal  to  all  religion,  &  a  disgrace  to  that  part  of 
the  world  from  whence  they  come.  Sure  I  am,  if  the  parents  & 
principals  of  some  of  them  knew  their  carriage  &  beheavour  in 
these  parts,  it  would  be  matter  of  very  great  sorrow  &  greif  to 
them.  This  I  propose  &  speak  of  not  out  of  disregard  I  have  to 
them  but  out  of  love  to  their  souls,  for  I've  been  glad  to  see  my 
countrymen  in  these  parts,  neither  do  I  speak  so,  because  of  any 
particular  affront  or  incivility  received  of  any  of  them,  I  never 
mett  with  any  such,  from  any  of  them,  but  on  the  contrary  with 
very  much  externall  civility  &  respect,  but  I  propose  it  that  some 
method  might  be  fallen  upon  qrby  to  rectifie  this  dreadfull  greiv- 
ance,  querie  whither  or  not  their  parents  &  others  concerned  in 
them,  could  not  oblidge  ym  to  bring  certificates  of  their  good  be- 
havour,  during  their  abode  in  these  parts,  from  minrs  in  these 
parts,  to  their  oun  att  home  ? 

Dear  Sr  My  knowledge  of  your  noted  zeal,  forye  promotion  of 
the  publick  interest  of  our  dearest  common  Lord,  &  also  your 
capacity,  by  reason  of  your  high  character  &  station,  of  doing 
us  &  the  interest  of  religion  here,  as  much  service  this  way,  as 
any  other  I  know,  engadged  me  att  first  to  adventure  to  propose 
these  things  unto  yow,  even  without  the  advice  of  my  brethren, 
whom,  when  last  mett,  I  acqwainted  therewith,  who  instead  of 
dissaproving,  encouraged  me  to  back  with  another  letter,  what  I 
had  before  said,  which,  with  my  not  hearing  any  thing  of  the  last, 
is  the  reason  of  this  now. 

Pray  Sr  use  your  endeavors  yl  we  in  this  American  wildernesse, 


lxxvi  APPENDIX. 

especially  we  who  are  ourselves  children  of  that  mother  church 
whereof  yow  are  an  eminent  member,  may  not  be  forgot,  not  only 
in  private  but  in  the  publick  prayers  of  your  churches,  Our  re- 
lation we  stand  in  to  yow,  as  also  our  poor  practise  this  way  with 
respect  to  yow,  is  what  makes  us  put  in  for  a  claim  to  this  as  our 
due  from  yow,  I  assure  yow  the  church  of  Scotland  is  not  forgot 
amongst  us  in  these  parts. 

I  conclude  praying  peace  be  wlin  her  walls,  prosperity  within 
her  palaces  ;  peace  peace  be  be  wl  &  in  thee  O  Scotland. 

I  am  Rd  S«- 

Your  realy  affectionate 
tho'  worthlesse  servt 
Ja  :  Anderson 

P :  S :  This,  I  design  shall  come,  att  least  to  England  by  y« 
hands  of  the  Revnd  Mr.  John  Hampton  one  of  our  brethren  here, 
whose  necessary  businesse  &  exegencies  calls  him  home  to  Brit- 
tain  for  some  time,  who,  if  yow  see  or  hear  from  him,  can  acqwaint 
yow  more  fully  of  these  &  other  things  relating  to  us. 

Pray  remember  my  love  heartily  to  The  R  Rev  and  Professor 
Simpson  J.  A. 

(30 

New  York  December  3  17 17. 
R  R  &  D  Sr 

Your  very  usefull  &  acceptable  letter  of  the  12  of  Augst  last 
I  received  9ber  9th  via  Boston  and  communicated  to  this  our  pre> 
bytry  of  New  York  &  Long  Island  &  severall  other  of  my 
brethren  in  whoss  name  &  att  whose  desire,  I  do  hereby  return 
yow  hearty  thanks,  for  ye  care  diligence  &  pains  yow  have  taken 
&  been  att,  in  &  about  the  affairs  therein  containd ;  and  am 
assured  y*  your  Synod  shall  have  ye  hearty  sentiments  &  expres- 
sions of  the  gratitude  of  our's,  when  it  meets  att  Philadelphia 
7ber  next,  Doubt  not  but  what  shall  be,  or  is  raised,  even  within 
the  bounds  of  your  Synod,  will  be  of  very  remarkable  benefit  to 
Some  poor  places  &  people  amongst  us,  for  which  I'm  confident 
yow  &  your  worthy  brethren  can't  miss  of  your  comfortable 
reward  &  in  the  mean  time  yow  have  of  ye  blessings  &  prayers 
of  a  great  many  poor  serious  souls  scattered  up  &  doun  here, 
who  in  due  time  expect  to  be  sharers  in  ye  fruits  of  your  care  & 
bounty  "towards  them.  Dear  Sr  I  know  your  concern  &  en- 
deavors for  the  advancement  of  the  publick  interest  of  religion, 
The  progresse  and  prosperity  of  our  Mediators  Kingdom  both 


LETTERS  OF  JAMES  ANDERSON.  lxxvii 

att  home  &  abroad  are  such  as  need  no  exceetment  from  any- 
thing I  can  say,  The  inward  joy  comfort  &  satisfaction  arising  in 
your  oun  breast,  on  the  tho'ts  &  reflections  of  doing  good  & 
being  any  way  servicable  to  your  great  Lord  &  Master,  together 
with  ye  hopes  of  the  gracious  but  yet  glorious  reward  which  fol- 
low on  such  Services,  are  motives,  which  it  but  poorly  becomes 
me  to  be  so  much  as  a  remembrancer  to  yow  of  for  exceeting 
yow  to  goe  on  &  continue  (as  yow  have  to  our  great  satisfaction 
&  comfort  begun)  to  agent  our  cause  &  plead  with  our  mother, 
that  she  may  be  prevailed  upon  yet  further  to  extend  her  bowels 
of  care  &  compassion  toward  us  her  poor  Scattered  children  in 
these  remote  corners,  yt  we  may  be,  Some  way,  putt  in  a  better 
capacity,  not  only  of  enlarging  the  bounds  of  our  Lords  do- 
minions in  these  wild  heathenish  wildernesses,  but  also  advancing 
the  credite  &  reputation  of  our  dear  mother  the  Church  of 
Scotland  in  places  &  amongst  people  here,  where  great  pains  & 
diligence  have  been  &yet  are  taken  to  bring  her  under  ignominie 

&  disgrace. 

Since  I  writ  first  to  yow,  your  ans'  to  which  I  have  now  before 
me,  I  writ  again  much  to  the  same  purpose,  about  3  or  4  months 
agoe,  by  the  Rev**  Mr  John  Hampton,  one  of  our  min's,  who, 
for  his  health  &  other  necessary  businesse,  is  oblidged  for  some 
time  to  goe  to  his  native  country.    If  I  mistake  not,  I  therein 
gave  yow  an  account   of  our  presbytries  being  constituted   a 
Synod,  consisting  of  four  presbytries  Viz.  ye  presbytry  of  Phila- 
delphia wherein   are   7   min-.   The   presbytry  of   Newcastle  6 
minrs   The  presbytry  of  Snow  Hill  5  congregations.   The  presby- 
try of  New  York  &  Long  Island  5.  in  each  of  which  presbytries 
there  are  either  some  vacancies  of  places  where  ministers  have 
been  settled,  or  places  we  expect  in  a  little  time  shall  be  settled. 
This  place,  the  City  of  New  York,  where  I  now  am,  is  a  place 
of  considerable  moment  &  very  poplous  consisting  as  I'm  in- 
formed of  about  3000  families  or  housekeepers.     Its  a  place  of  as 
great  trade  &  businesse,  if  not   more   now,  as   any  in   North 
America     In  it  are  two  min*  of  ye  established  church  of  Eng- 
land two  Dutch  mims,  one  French  minr,  a  Lutheran  minister,  an 
Anabaptist  &  also  a  Qwaker  meeting.    The  place  did  att  first 
intirly  belong  to  the  Dutch ;  After  the  English  had  it  endeavours 
were  used  by  ye  cheif  of  ye  people  who  then  understood  English 
towards  the  Settlement  of  an  English  dissenting  minister  in  it, 
&  accordingly  one  was  called  from  New  England,  who  after  he 


kxviii  APPENDIX. 

had  preached  sometime  here,  having  a  prospect  &  promise  of 
more  mony  then  what  he  had  among  the  dissenters,  went  to  old 
England,  took  orders  from  ye  B.  of  London  &  came  back  here  as 
minister  of  the  established  church  of  E :  Here  he  yet  is,  has 
done,  &  still  is  doing  what  he  can,  to  ruin  the  dissenting  interest 
in  the  place  &  verifying  ye  old  saying  Omnis  apostata  est  sectae 
sua  osor;  Afterwards  endeavours  were  used  again  &  again  by 
the  famous  Mr  Francis  McKemie,  Mr  Hampton,  Mr  McNish  & 
others  towards  the  Settlement  of  a  Scots  church  in  this  city,  but 
by  ye  arbitrary  managment  &  influence  of  a  wicked  high  flying 
governour,  who  preceeded  his  excellency  Brigadeer  Hunter,  our 
present  governour  (may  ye  Lord  blesse  &  long  preserve  him)  that 
businesse  has  been  hitherto  impeded,  &  could  never  be  brought 
in  a  likly  way  to  bear. 

The  last  summer,  I  being  providentially  here,  &  being  oblidged 
to  stay  here  about  businesse  the  matter  of  a  month,  att  the  desire 
of  a  few  especially  Scots  people,  preached  each  Sabbath.  Tho'  there 
were  a  pretty  many  hearers,  yet  there  were  but  few  yt  were  able 
&  willing  to  do  anything  towards  the  setting  forward  such  a 
work,  a  few  there  were  who  were  willing  to  do  their  uttermost, 
but  so  few  that  I  had  then  but  small  grounds  to  suppose  that 
any  thing  effectually  could  be  done.  Some  time  before  our  last 
Synod,  a  call  from  this  small  handfull  with  some  few  others 
yl  had  joyn'd  them,  came  to  the  presbytry  of  Newcastle  desiring 
a  transportation  of  me  from  Newcastle  to  New  York,  which  the 
presbytry  referred  to  ye  Synod  then  in  a  little  time  to  sit.  The 
Synod,  having  a  prospect  of  getting  Newcastle  supplied  by  a 
young  man  one  Mr  Crosse,  lately  come  from  the  North  of  Irland, 
transported  me  hither.  The  people  here  who  are  favorors  of  our 
church  &  perswasion,  as  I've  told  yow,  are  yet  but  few  &  none  of 
the  richest,  yet  for  all,  I  am  not  without  hopes  yt  with  Gods 
blessing,  they  shall  in  a  little  time  encrease.  Some  are  already 
come  to  live  in  the  city  &  more  are. expected  whose  langwage 
would  not  allow  them  to  joyn  with  ye  Dutch  or  French  churches. 
&  whose  consciences  would  not  allow  them  to  joyn  in  the  service 
of  the  English  Church.  The  cheif  thing  in  all  appearance,  now 
wanting,  with  Gods  blessing  &  concurrence  to  render  us  a  grow- 
ing flourishing  congregation,  is  a  good  large  convenient  house  or 
church  to  congregate  in  ;  Some  proposalls  are  now  sett  on  foot 
towards  the  building  of  one,  but  building  being  here  very  coastly. 
&  convenient  ground  to  build  such  a  house  upon  ;   being  yet 


LETTERS  OF  JAMES  ANDERSON.  IxXlX 

more  coastly,  &  the  handfull  of  people  yt  are  having  their  hands 
full  to  doe  towards  the  necessary  Support  of  their  minister  we 
shall  not  be  able  to  goe  through  with  the  building  of  such  a 
house  as  the  place  requires,  without  the  assistance  of  our  friends ; 
The  crying  necessity  of  having  the  Gospell  &  Gospell  ordinances 
dispensed  purly  in  our  langwage  here,  This  seeming  to  be  the 
time  for  carrying  on  such  a  work,  while  things  are  So  moderate 
att  home,  &  while  we  have  such  a  wise  moderate  governour  here, 
Together  with  ye  hopes  of  the  growing  of  our  interest,  &  the 
hopes  of  some  assistance  from  our  friends  &  brethren  att 
home,  att  least  in  building,  were  cheif  considerations  moving  the 
Synod  to  transport  me  hither,  &  begetting  a  willingnesse  in 
me  to  comply  with  the  Synods  act. 

I  believe  by  this  time  yow  smell  my  drift.  I  don't  know  how 
to  begin  to  beg  any  more  att  your  door  least  I  should  be  reck- 
oned (to  use  our  oun  Scots  word)  missleard.  But  if  any  of  your 
Substantiall  Merchtsor  some  other  Synod  could  be  prevailed  upon 
to  contribute  towards  the  building  of  a  Scots  church  here  oh! 
how  acceptible  would  it  be  to  us  &  how  Servicable  would  it  be 
to  religion  &  our  interest  in  the  place !  Severall  of  our  Scots 
merchants  trade  hither,  &  I  doubt  not,  more  will,  when  before 
now  they  have  come,  they  understanding  neither  Dutch  nor 
French  were  oblidged  either  to  stay  att  home  or  goe  to  ye  church 
of  E  :  or  worse  which  has  been  ye  occasion  of  some  mischeifs 
wickednesse  &  inconveniencies,  which  I  hope,  in  a  great  measure, 
if  this  work  of  God  succeed  here,  shall  hereafter  be  prevented, 
I  am  affrayid  I  have  wearied  yow.  May  the  choisest  blessings 
both  of  the  upper  &  nether  springs  be  plentifully  poured  out  on 
yow  &  yours,  May  The  Church  of  Scotland  be  ever  preserved 
from  antichristian  superstitious  drosse  in  doctrine,  discipline  & 
worship  ;  May  practicall  Godlinesse  be  had  more  &  more  in  es- 
teem &  renoun  amongst  all  ranks  &  degrees  of  persons.  May 
your  famous  Universities;  especially  that  whereof  yow  are  the 
principall,  flourish,  &  prove  real  nurseries  for  God.  These  are 
&  shall  be  the  petitions  &  prayers  of  one  who  desires  an  intrest 
in  yours  &  att  present  remains 

Very  Reverend  &  dear  Sr 
Your  truly  affectionate  &  oblidged  tho'  worthlesse 
Broyr  &  Serv' 

Ja  :  Anderson 

P :  S  :     Pray  Sr  do  not  forget  the  busine?se  of  ye  young  men 


lxxx  APPENDIX. 

merchts  I  wrote  before  of  I  would  gladly  be  rembered  to  profes- 
sor Simpsone  a  letter  from  yow  now  &  then  would  wonderfully 
revive  me.  This  place  lyes  clear  midway  betwixt  Boston  &  Phil- 
adelphia, the  post  from  both  these  places  comes  here  every 
week. 
Addressed:  "To  the  Right  Reverend  Mr  John  Stirling  prin- 
cipal of  the  Colledge  of  Glasgow." 

(40 

Newcastle  July  13.  1719. 
R  R  Sr 

The  favour  of  yours  dated  Decr  5.  1718  I  receivd  June  20. 
1 719  which  for  any  thing  that  I  can  find,  was,  in  obedience  to  the 
Appointm*  of  our  Synod,  ansuered  last  fall  by  broyr  McNish  & 
myself  in  a  letter  to  yow,  with  one  therein  inclosed  to  the  Mod- 
erator of  your  Synod  both  which  come  from  New  York  along 
with  Mr  Patrick  McKnight  merch1  there. 

Since  I  received  your  letter  I  have  communicated  it  to  severall 
of  my  brethren  here,  all  aggree  that  the  sending  of  that  mony  in 
goods  well  bought,  will  tend  to  greatest  advantage  here,  only  on 
the  account  of  the  now  war,  that  so  we  may  not  run  the  risque 
of  loosing  all,  it  is  desired  that,  if  the  goods  are  not  sent  of  before 
this  comes  to  hand,  they  may  be  ensured. 

I  tho't  to  have  ansrd  your  letter  more  particularly  &  with 
greater  deliberation,  but  being  here  providentially  on  the  occa- 
sion of  the  death  of  my  fayr  in  law  &  so  from  home  &  pretty 
much  in  a  hurry  of  businesse  &  the  bearer  Mr  Alexander  (of 
whose  savory  conversation  since  he  came  into  these  American 
parts  I  am  glad  to  hear  so  good  a  report  as  I  have  since  I  came 
here  heard)  being  also  in  haste  from  this,  I  could  not  write  as  I 
would,  but  yet  the  opportunity  being  so  good  I  could  not,  I  think, 
without  coming  short  in  my  duty  but  write  something,  if  any 
other  opportunity  after  this  offer  I  resolve  to  be  more  par- 
ticular. 

According  to  your  desire  I  remembred  yow  to  our  governour 
B.  Hunter  who  was  very  glad  to  hear  of  yow.  &  desired  me,  when 
I  writt  to  yow,  to  remember  his  respects  to  yow.  He  designs  as 
I  understand  to  sail  for  G.  Brittain  tomorrow  the  14th  instant, 
which  with  my  hearty  respect  to  yow  &  other  inquiering  freinds 
is  all  that  can  be  said  att  this  time  by 

R  R  S' 
Your  oun 

Ja:  Anderson 


LETTERS  OF  JAMES  ANDERSON.  lxxxi 

Addressed  :  "  For  The  Right  Rev<*  Mr  John  Stirling  principall 
of  the  colledge  of  Glasgow  " 

"  pr  Mr  Alexandr." 
(Dorso)  la:  And:  New  York  17 19  July  13. 

(50 

New  York  $>**  25  1723. 

Right  Reverend  &  much  Honoured  Sr 

We  in  this  congregation  are  now,  by  burthen  of  debt 
and  other  unnatural  oppositions,  brought  to  the  uttmost  pinch  of 
necessity,  so  that  if  we  meet  not  with  speedy  releif,  we  shall,  in 
all  humane  probability,  be  oblidged  to  quitt  striving,  and  give  up 
our  interest  in  this  place.  We  have  now  no  probable  mean  of 
extrication  from  our  difficulties  left  under  God,  but  by  betaking 
ourselves  to,  and  laying  our  case  plainly  open  before  our  friends 
&  brethren  in  the  Church  of  Scotland,  to  see  if  she  can  be  pre- 
vailed upon  to  extend  her  pity  and  compassion  in  consulting 
some  way  for  the  releif  of  us  her  distant  &  distress'd  children 
here.  We  therfor,  and  our  presbytry  for  us  have  as  the  only 
expedient  that  now  can  be  tho't  of  by  us,  addressed  our  freinds 
and  Brethren  with  yow,  and  that  this  mean  may  not  prove  in- 
effectual!, as  our  attempts  this  way  have  hitherto  proven,  we 
have  therewith  sent  home,  as  our  messenger,  our  Beloved  and 
trustie  freind  and  Brother  Dr  John  Nichols,  one  of  our  cheif 
members  and  representatives,  that  no  lawfull  pains  or  care  may 
be  wanting  in  us  for  the  supporting  the  interest  of  religion  and 
of  our  profession  here,  where  it  is  so  much  needed,  and  upon  the 
standing  of  which  the  presbyterian  interest  in  this  province  does 
so  much  depend. 

Rd  Sr  The  frouns  of  providence  and  the  strange  opposition 
that  we  have  mett  with  here  in  this  wicked  place,  are,  and  have 
been,  such,  that  we  do  not  know  well  what  to  do,  but  yet  praise 
to  our  God,  our  eyes  are  towards  him,  we  know  that  it  is  his  fre- 
quent way  with  his  oun  church  and  people,  to  make  their  ex- 
tremitie  his  opportunity  of  appearing  &  shewing  himself  for  them 
and  their  releif. 

Amongst  other  crosse  disspensations  it  has  pleased  the  Lord  in 
his  soveraign  providence  to  remove,  from  amongst  us  by  death,  his 
eminent  Sen1  The  Reverend  Mr  George  McNith  who  hath  been, 
for  these  16  or  17  years  past,  a  remarkable  instrument  under  God 
for  the  support  and  defence  of  the  Gospell,  and  of  the  presbyterian 


lxxxii  APPENDIX. 

interest  in  these  parts,  and  particularly  exerted  himself  in  the  be- 
half of  the  poor  distressed  infant  congregation  here.  Our  losse 
in  him,  we  are  ready  to  be  affray'd,  is  truly  irreparable.  But  what 
shall  we  say.  It  is  the  Lord  who  both  gives  and  takes  att  his 
pleasure.  Blessed  be  his  name  :  If  that  excellent  man  had  lived, 
He  would  have  effectually  by  his  Epistles,  back'd  our  present  ad- 
dresses, but  he  is  gone,  and  we  have  now  none  near  us,  equally 
likeminded  for  us,  who  can  do  any  thing  by  their  acqwaintance 
in  your  parts,  it  is  true  we  might  have  had  letters  to  yow  from 
Messrs  Gillespie,  Stewart  and  Hutcheson,  but  they  living  att  such 
a  distance  from  this,  the  project  of  sending  home  Dr  Nichols  in 
this  manner,  being  so  latly,  to  any  purpose,  tho't  upon,  and  the 
ship  in  which  he  is  ingadged  to  goe,  being  to  sail  sooner  than 
was  expected,  time  has  prevented. 

Your  last  letter  to  me  of  the  14th  of  FebT  ult.  was  like  to  have 
crushed  us  utterly,  but  being  now  driven  to  the  outmost  difficul- 
ties, and  application  to  yow  being  the  only  expedient  left  us  for 
releif,  and  not  being  able  to  held  it  much  longer  we  resolved  to 
make  a  bold  attempt,  and  over  the  bellie  of  all  difficulties  to 
trust  providence,  as  with  the  Lepers  att  the  gate  of  Samaria  &c, 
in  throwing  our  selves  upon  our  charitably  disposed  freinds  with 
yow  for  releif,  leaving  the  event  to  God,  if  we  perish  we  perish. 

Dear  Sr  plead  with  our  mother  the  church  for  us  :  for  the 
Lords  sake  for  the  sake  of  the  intrest  of  his  K.dom,  which  is,  we 
fear,  here  ready  to  perish,  use,  as  yow  give  us  ground  to  think 
yow  will,  your  outmost  indeavours  to  prevent  &  dissapate  our 
fears.  Be  pleased  Sr  to  let  the  bearer  Dr  Nichols  have  your 
countenance  and  incouragment,  with  your  best  advices  and  direc- 
tions how  to  manage  himself  so  as  his  errand  may  be  render'd 
most  successful!,  He  can  give  yow  a  more  particular  and  full 
account  of  all  our  affairs  here  than  is  proper  to  be  here  inserted, 
and  He  being  a  gentleman  of  such  noted  piety  integrity  and  zeal 
for  the  interests  of  our  Mediators  Kingdom  in  these  parts,  I  can 
with  freedom  recomend  him  as  a  person  worthy  of  regard  whose 
information  maybe  depended  on  as  true  and  certain  ;  Mr  Hutche- 
son is  ordaind  a  considerable  distance  from  this  place,  Thus  pray- 
ing that  the  God  of  all  grace  &  peace  may  be  with  yow,  and 
earnestly  desiring  an  interest  in  your  prayers,  I  remain,  with 
great  regard, 

Very  Revend  Sr  Your  oun 

Ja:  Anderson. 

Addressed  :  "  To  The  Right  Revd  and  Honorable  Mr  John  Stir- 


LETTER  OF  GEORGE  McNISH,  1718.  lxxxiii 

ling  principal!  of  the  Colledge  of  Glasgow  "  "  pr  D*  Nichols 
This" 
(Dorso)  New  York  Nov.  25,  1723. 


XXI. 

LETTER  OF  GEORGE  McNISH,    1718. 

This  letter  is  No.  118  in  Vol.  XXII.  of  the  Wodrow  MSS. 

Jamaica  on  Long  Island  Nov:  15:  17 18 
Rt  Rd  &  hond  Sr 

I  am  by  order  of  our  Synod  appointed  to  write  yow  a  letter  of 
thanks,  for  the  many  singular  favours  your  exemplary  piety  has 
mov'd  yow  to  do  for  the  interest  of  God  &  godliness  in  these 
American  parts  :  I  am  to  tell  yow  Sr,  our  Synod  are  extreme  sen- 
sible of  the  great  hand  yow  have  had  both  in  projecting  &  bring- 
ing to  beare  several  excellent  things  for  encouraging  the  minis- 
try here,  beare  with  the  expression,  your  commendation  &  praise 
is  truly  among  the  ministers  of  Christ  in  our  bounds,  reflect,  Sr, 
what  pleasure  it  must  be  to  us  to  see  that  we  are  in  the  thoughts 
&  pious  affections  of  a  man  of  your  station  &  character  in  the 
church  of  God  &  that  at  so  great  a  distance  yow  have  heart  and 
goodness  as  well  as  ability  to  be  aiding  to  a  few  mean  instru- 
ments seeking  to  recover  poor  lost  sheep  in  this  vast  wilderness. 

It's  many  times  a  wonder  to  my  thoughts,  how  many  great  & 
pious  men  in  Brittain  can  beare  with  themselves,  in  living  in  so 
narrow  a  capacity  as  they  do,  do  they  not  miss  it  in  expounding 
or  applying  the  2d  petition  of  our  Lords  prayer,  men  to  whom 
the  Lord  has  given  riches  learning  piety  great  interest  yet  want 
largeness  of  heart  to  communicate  to  the  spreading  the  doctrine 
of  Christianity  among  men,  humanly  speaking,  I  see  not  what 
considerable  progress  Christianity  will  obtain  in  these  planta- 
tions of  America,  'till  the  antient  settlements  in  Brittain  &  Ire- 
land shall  put  on  a  true  generous  christian  spirit  &  lay  them- 
selves out  to  seek  the.  good  of  the  disperst  of  these  nations  in 
America.  May  the  desireable  time  come  when  the  Lord  shall 
claim  America  for  his  own  &  blessed  be  they  who  have  a  hand 
in  ministring  to  so  great  a  work. 

I  shall  conclude  with  my  hearty  desires  to  the  Lord  of  all 
goodness  for  favours  of  his  right  hand  on  yow  &  all  yours,  in- 


lxxxiv  APPENDIX. 

treating  withall,  you'll  go  on  to  strengthen  our  interest,  &  devise 
liberally  for  spreading  the  doctrin  of  salvation  among  us.     I  am 
Much  honoured 

Your  very  humble  ser 

Geo:  McNish 

P:  S:  Mr  James  Anderson  having  a  smal  bill  of  five  pounds 
sterling  due  to  Robert  Anderson  merchant  in  Bells  Wynd  in 
Glasgow,  it's  desired  said  bill  with  interest  may  be  paid  to  said 
Anderson,  Mr  Anderson  having  satisfied  for  the  like  sume  here 
to  the  Synod  in  consideration  of  the  money  raised  by  your  Synod. 

G.  M. 

Addressed  :  "  To  The  Right  Reverend  Mr  John  Stirling  princi- 
pall  of  the  college  of  Glasgow  " 

(Dorso)  Synod  Pensilvanie  Nov.  15,  171 8. 


XXII. 

LETTER  OF   GEORGE   GILLESPIE,   1 723. 

This  letter  is  No.  120  in  Vol.  XXII.  of  the  Wodrow  MSS. 

Reverend  Sr 

Being  well  acquainted  wth  your  publick  spirit,  for  the 
Interest  of  Glorious  Christ,  I  have  embraced  this  opportunity, 
now  presented,  to  send  you  this  letter. 

As  to  the  affairs  of  Christ  in  our  parts  of  the  world  :  There  are 
a  great  many  congregations  erected,  and  now  errecting ;  for 
wthin  the  space  of  five  years  by  gone,  near  to  two  hundred  Fam- 
ilies have  come  into  our  parts  from  Ireland,  and  more  are  fol- 
lowing :  They  are  generally  Presbyterians.  So,  it  would  appear, 
yl  Glorious  Christ  hath  great  designs  in  America  ;  tho'  I  am 
afraid  not  to  be  effectuated  in  my  days :  for  the  mi1*  and  congre- 
gations be  multiplied  wth  us  ;  yet  alas,  there  is  little  of  the  power 
and  life  of  Religion  wth  either:  The  Lord  disappoint  my  fears. 
There  are  not  above  30  ministers  &  probationer  preachers  in 
our  Synod,  and  yet  six  of  the  said  number  have  been  grossly 
scandalous ;  Suspension  for  4  Sabbaths  hath  been  the  greatest 
censure  inflicted  as  yet. 

Mr  Alexander  Hutchison  was  ordained  upon  the  6th  of  June 


LETTER  OF  GEORGE  GILLESPIE,  1723.  lxxxv 

last:  I  preached  his  ordination  sermon,  his  congregation  is  con- 
tiguous to  mine,  he  answers  the  character  given  of  him  by  the 
Revd  Presbytery  of  Glasgow.  One  Mr  Robert  Laing  who  left 
Scotland  about  the  same  time  wth  Mr  Hutchison  is  to  be  cen- 
sured at  our  Presbytery  of  New-Castle  upon  the  first  Wednesday 
of  August  ensueing  for  Washing  himself  upon  the  Lord's  day  :  he 
is  the  first  from  Scotland  grossly  scandalous  in  our  parts. 

Revd  Sr  be  mindfull  in  your  prayers  of  the  Infant  church  of 
Christ  in  America,  and  that  the  Lord  would  purine  the  sons  of 
Levi.  May  the  faithfull  God  hasten  the  time  when  he  will  fulfill 
his  promise  in  Isa  :  59.  19  That  they  shall  fear  his  name  from  the 
West.  Sr,  I  desire  in  particular,  yl  you  maybe  mindfull  of  me 
in  your  prayers  That  I  may  be  an  honest  and  faithfull  minister 
of  Christ  and  that  I  may  have  many  seals  of  my  miT.  Remem- 
ber my  love  and  Service  to  the  Revd  Mr  John  Simpson  Professor 
of  Theology  in  ye  Colledge  of  Glasgow— and  to  y«  laborious  and 
diligent  Mr  Gersham  Carmichal,  who  was  my  Regent. 
The  Lord  be  nigh  unto  you  in  Mercy 
&  love  These  from,  Revd  Sr 

Your  lover  and  humble  Servant 

George  Gillespie. 
July  ye  16.  1723  at  ye  head  of 
Christiana  Creek  12  miles  West 
from  New-Castle  in  Pensilvania 
of  America. 

Revd  Sr 

I  earnestly  desire  of  you  to  write  to  the  Pres- 
bytery of  Jeddbrough  in  order  to  know  if  ever  one  Mr  James 
Moorhead  was  received  among  ym  in  ye  Station  of  a  minister  and 
if  so  then  w*  certainty  They  had  of  his  ordination  in  England 
and  let  me  know  per  first 

The  foresaid  is  now  in  our  bounds  the  Testimonial  of  his  ordi- 
nation is  supposed  by  our  Synod  to  be  but  forged. 
Addressed  "  The  Revd  Mr  John  Stirling  Principal  of  the  Col- 
ledge in  Glasgow— To  the   care  of   Mr  Robert   Alexander 
merchant  and  to  the  care  of  Mr  Charles  Miller  merchant  in 
Glasgow." 
(Dorso)  July  22  1723,  Gillespie  George— Pensylvanie. 


lxXXVi  APPENDIX. 

XXIII. 
LETTER  OF   WILLIAM   STEWARD,    1 726. 

This  letter  is  No.  122  in  Vol.  XXII.  of  the  Wodrow  MSS. 

Sommerset  in  Maryld. 

July  4.  1726. 
Revd  Sr 

I'm  glad  of  this  opportunity  of  returning  yow  hearty 
thanks  for  all  your  former  favours  to  me,  upon  Sev11  occasions, 
particularly  your  kind  Letters  of  Recommendation  in  my  favours 
to  Mr  John  Evans,  a  dissenting  Minister  in  the  city  of  London 
about — [torn]— years  ago;  which  were  of  singular  use  to  me  at 
that  time  ;  &  the  grateful  sense  whereof  I  shall  endeavour  to  re- 
tain during  life. 

There  is  a  worthy  Gentle  woman  in  our  County,  one  Mistress 
Mary  Hampton,  (widow  of  the  late  Revd  Mr  John  Hampton  ane 
eminent  Gosp11  Minr  in  this  County ;)  that  designs  to  send  her 
Eldest  son  Robert  Henry,  (her  son  by  her  second  husband,  the 
late  Revd  Mr  John  Henry  another  worthy  dissenting  Minr  in  the 
County  afors'd,)  to  your  University  in  Glasgow.  Please  give 
this  young  stranger  your  countenance  &  your  best  advice,  to- 
gether with  a  share  in  your  most  serious  minutes  :  His  mother 
has  been,  &  still  continues,  under  God,  a  great  &  chief  support  to 
the  Interest  of  Religion  in  these  parts,  &  has  put  more  than  com- 
mon respect  upon  the  Ministers  of  the  Gospell. 

This  with  my  kind  respects  to  yow,  &  your  dear  Consort,  not 
forgetting  your  worthy  Brother,  my  late  kind  Benefactor  :  &pray 
for  poor  unworthy  me  a  weak  Labourer  in  our  common  Lord's 
vineyard.     This  from  him  who  is, 

Revd  s>- 
Yours  in  the  Lord. 

William  Steward. 

P.  S. 

Please  give  your 
self  the  trouble  to 
send  me  Ace1  what 
proficiency  this 
young  Student  makes  & 
that  wl  the  first. 

Addressed  "  To  the  Rev.  Mr  John  Stirling  Principal  of  the 
University  of  Glasgow  these  p\  Mr  Joseph  Kinneir  Mercht." 


LETTER  OF  ALEXANDER  HUCHESON,  1724.        LxXXVU 


XXIV. 
LETTER   OF   ALEXANDER  HUCHESON,    1724. 

This  letter  is  No.  121  in  Vol.  XXII.  of  the  Wodrow  MSS. 

Revd  Sir  .   j 

I  am  not  willing  to  be  unmindfull  of  your  kindness  to  me  al 
the  University  &  therfor  I  make  bold  to  give  you  the  trouble  oi 
this      I  suppose  ye  prevent  my  desire  to  pray  for  the  success  of 
the  Gospill  in  these  parts,  a  Letter  from  yow  would  be  very 
refreshfull  to  me  in  a  strange  Land;  if  ye  knew  how  much 
desire  a  line  from  yow,  I  hope  ye  would  not  spare  the  pains,  I 
dare  not  be  too  bold  because  ye  have  other  things  of  importance 
to  mind  but  I  earnestly  beg  it  as  a  singular  favour,  it  will  render 
me  a  little  uneasy  if  I  am  not  so  much  favoured  of  yow  :  Please 
direct  your  Letter  to  me  at  Broad-creek  or  Bohemia  River  in 
Cecil  county  in  Maryland  The  Head  of  Chesapeak  Bay :  Let  me 
know  how  the  Gospill  prospers  with  yow :  I  offer  my  Humble 
service  to  Professor  Simpson  &  my  old  Regents  Mr  Carmichae  , 
Mr  Dunlap  &  Mr  Monthland ;  Mr  James  Stirling  your  Brother  & 
Mr  Hamilton,  Mr  Scott,  Mr  Gray  &  other  ministers  if  I  may 
trouble  yow  so  far;  Hopeing  ye  will  favour  me  with  a  line  tho 
never  so  short  &  wishing  the  Lord  may  make  yow  a  Blessing  in 

your  station  I  subscribe  myself 

'  Revd  Sir 

Your  very  Humble  &  indebted  Serv' 

Alex*  Hucheson 

At  Doctor  Buchelle's  Lodgeing  upon  Bohemia  in 
Cecil  County  in  Maryland  at  the  head  of  Chesa- 
peak Bay  July  15:  1724. 

Please  to  mind  all  ministers  &  Serious  Christians  to  remember 
the  Gospill  in  these  parts,  the  double  measures  of  Gods  power 
would  seem  to  be  necessary  here  ;  Remember  me  kindly  to  your 
Brother  if  he  would  favour  me  with  a  line  also  I  would  rejoyce 
in  it.     I  shall  not  truble  him  further  at  this  time :  The  professor 
nor  Mr  Gray  have  not  been  so  kind  as  to  write  to  me.     I  own  I 
am  unworthy    The  vessell  I  write  with  should  return  hither. 
Addressed:  "To  The  Revd  Mr  John  Stirling  Principal  of  the 
College  of  Glasgow  at  his  Lodgeing  there  Glasgow  in  North 
Brittain." 
(Dorso)  Hutcheson  July  1724.  Maryland. 


lxxxviii  APPENDIX. 


XXV. 

CHARGES   AGAINST   PROFESSOR  SIMSON. 

There  is  a  great  amount  of  confusion  in  ail  the  representations 
of  the  case  of  Prof.  Simson,  which  we  have  seen,  apart  from  the 
official  documents.  We  have,  from  the  latter,  formed  a  more 
favorable  view  of  the  opinions  of  this  distinguished  teacher 
of  so  many  of  the  Scotch  and  Irish  Presbyterian  ministers  who 
came  to  America.  It  is  interesting  to  notice  some  of  the  errors 
charged  against  him  and  compare  them  with  the  views  of  ortho- 
dox divines  at  the  present  time.  The  following  are  some  of  them  : 

"  That  by  the  light  of  nature,  and  Works  of  Creation  and  Prov- 
idence, including  Tradition,  God  hath  given  an  obscure,  objective 
revelation  unto  all  men,  of  his  being  reconcilable  to  sinners,  and 
that  the  heathen  may  know  there  is  a  remedy  for  sin  provided, 
which  may  be  called  an  implicite  or  obscure  revelation  of  the 
Gospel ;  that  it  is  probable  ;  that  none  are  excluded  from  the 
benefits  of  the  remedy  for  sin,  provided  by  God,  and  published 
twice  to  the  world,  except  those,  who,  by  their  actual  sin,  exclude 
themselves,  and  slight  or  reject,  either  the  clearer  light  of  the 
gospel,  revealed  to  the  church,  or  that  obscure  discovery  and 
offer  of  grace  made  to  all  without  the  church.  That  if  the  hea- 
then, in  the  use  of  the  means  they  have,  would  seek  the  knowl- 
edge of  the  way  of  reconciliation,  God  would  discover  it  to  them. 
That  there  are  means  appointed  by  God  for  obtaining  saving 
grace,  which  means,  when  diligently  used  with  seriousness,  sin- 
cerity and  faith  of  being  heard,  God  hath  promised  to  bless  with 
success ;  and  that  the  going  about  these  means  in  the  foresaid 
manner,  is  not  above  the  reach  of  our  natural  ability  and  power. 
That  ratio,  ut  sumitur  pro  evidentibus  propositionibus  naturaliter 
revelatis,  est  principium  seu  fundamentum  theologise ;  and  that 
nothing  is  to  be  admitted  in  Religion  but  what  is  agreeable  to 
reason,  and  determined  by  reason  to  be  so.  That  it  is  inconsis- 
tent with  the  justice  and  goodness  of  God,  to  create  a  soul  with- 
out original  righteousness  or  dispositions  to  good.  And  the 
souls  of  infants  since  the  fall,  as  they  came  from  the  hands  of 
their  creator,  are  as  pure  and  holy,  as  the  souls  of  infants  could 
have  been  created,  supposing  man  had  not  fallen ;  and  that  they 
are  created  as  pure  and  holy  as  Adam  was  created,  except  as  to 


THE  ORDINATION  OF  NATHAN  BASSETT.  lxxxix 

those  qualifications  and  habits,  which  he  received  as  being  created 
in  an  adult  state. 

"  That  there  was  not  a  proper  covenant  made  with  Adam  for 
himself  and  his  posterity.  That  Adam  was  not  a  federal  head 
to  his  posterity ;  and  that  if  Adam  was  made  a  federal  head, 
it  must  be  by  a  divine  command,  which  is  not  found  in  the  Bible. 

"  That  it  is  more  than  probable,  that  all  unbaptized  infants  dying 
in  infancy  are  saved;  and  that  it  is  manifest,  if  God  should  deny 
his  grace  to  all,  or  any  of  the  children  of  infidels,  he  would  deal 
more  severely  with  them,  than  he  did  with  fallen  angels. 

"  That  were  it  not  for  the  prospect  of  happiness,  we  could  not, 
and  therefore  would  not  serve  God. 

"  That  there  will  be  no  sinning  in  Hell  after  the  last  judgment." 
(See  Continuation  of  the  Second  Edition  of  the  case  of  Mr.  John 
Simson,  Professor  of  Divinity  in  the  University  of  Glasgow.  Ed- 
inburgh, 1728.) 


XXVI. 

CERTIFICATE  OF   THE   ORDINATION   OF   NATHAN    BASSETT. 

Whereas  the  Presbyterian  Church  of  Christ  in  Charlestown  in 
South  Carolina,  lately  by  death  bereaved  of  their  worthy  pastor, 
Mr.  William  Livingston,  have  by  their  letters  now  lying  before 
us  addressed  for  a  pious,  able  Presbyterian  ordained  pastor  to  be 
sent  unto  them  by  the  first  opportunity  to  minister  unto  them 
God's  word  and  ordinances,  and  to  take  care  of  their  souls.  And 
whereas  Mr.  Nathan  Bassett  of  Harvard  College  of  Cambridge  in 
New  England  Master  of  Arts  upon  applications  made  to  him  is 
inclined  by  God  to  undertake  the  proposed  mission  and  to  go 
over  on  the  sacred  service  aforesaid.  And  wee  having  a  proper  and 
full  satisfaction  in  our  own  minds  in  the  said  Mr.  Bassett  respect- 
ing his  proficiency  in  his  studies,  his  unblamable  life  and  conver- 
sation and  his  abilities  and  fitness  (through  grace)  to  serve  our 
Lord  Jesus  Christ  and  his  church  in  the  Work  and  office  of  a 
minister.  These  may  therefore  testifye  and  declare  unto  all  whom 
it  may  concern,  that  upon  the  19  day  of  April  1724  we  whose 
names  are  hereunto  subscribed,  being  pastors  in  Boston  and 
Cambridge  in  New  England,  have  proceeded  solemnly  and  pub- 
lickly  to  set  him  apart  for  the  office  of  a  Presbyter  and  for  the 
Work  of  a  minister  of  Christ  by  prayer  and  the  laying  on  of  our 


xc  APPENDIX. 

hands  according  to  the  direction  of  the  Gospel.  By  virtue 
whereof  we  do  declare  him  to  be  a  lawfull  and  sufficient  author- 
ized minister  of  Jesus  Christ.  In  witness  whereof  we  have  here- 
unto set  our  hands  at  Boston  this  14  day  of  April  in  the  year  of 
our  Lord  1724.  Cotton  Mather,  Benjn  Colman,  Nathi  Appleton, 
Will"  Cooper.     {Letter  Book  S.  P.  G.,) 


XXVII. 

THE    PROTESTATION    PRESENTED   TO   THE    SYNOD    OF   PHILADEL- 
PHIA   IN    174I. 

Reverend  Fathers  and  Brethren, 

We,  the  ministers  of  Jesus  Christ,  and  members  of  the 
Synod  of  Philadelphia,  being  wounded  and  grieved  at  our  very 
hearts,  at  the  dreadful  divisions,  distractions,  and  convulsions, 
which  all  of  a  sudden  have  seized  this  infant  church  to  such  a 
degree,  that  unless  He,  who  is  King  in  Zion,  do  graciously  and 
seasonably  interpose  for  our  relief,  she  is  in  no  small  danger  of 
expiring  outright,  and  that  quickly,  as  to  the  form,  order,  and 
constitution,  of  an  organized  church,  which  hath  subsisted  for 
above  these  thirty  years  past,  in  a  very  great  degree  of  comely 
order  and  sweet  harmony,  until  of  late — we  say,  we  being  deeply 
afflicted  with  these  things  which  lie  heavy  on  our  spirits,  and 
being  sensible  that  it  is  our  indispensable  duty  to  do  what  lies  in 
our  power,  in  a  lawful  way,  according  to  the  light  and  direction 
of  the  inspired  oracles,  to  preserve  this  swooning  church  from  a 
total  expiration  :  and  after  the  deliberate  and  unprejudiced  in- 
quiry into  the  causes  of  these  confusions  which  rage  so  among 
us,  both  ministers  and  people,  we  evidently  seeing,  and  being 
fully  persuaded  in  our  judgments,  that  besides  our  misimprove- 
ment  of,  and  unfruitfulness  under,  gospel  light,  liberty,  and  priv- 
ileges, that  great  decay  of  practical  godliness  in  the  life  and 
power  of  it,  and  many  abounding  immoralities  :  we  say,  besides 
these,  our  sins,  which  we  judge  to  be  the  meritorious  cause  of 
our  present  doleful  distractions,  the  awful  judgment  we  at  pres- 
ent groan  under,  we  evidently  see  that  our  protesting  brethren 
and  their  adherents,  were  the  direct  and  proper  cause  thereof,  by 
their  unwearied,  unscriptural,  antipresbyterial,  uncharitable,  di- 


THE  PROTESTATION  OF  1741.  xc{ 

visivc  practices,  which  they  have  been  pursuing,  with  all  the  in- 
dustry they  were  capable  of,  with  any  probability  of  success,  for 
above  these  twelve  months  past  especially,  besides  too  much  of 
the  like  practices  for  some  years  before,  though  not  with  such 
barefaced  arrogance  and  boldness  : 

And  being  fully  convinced  in  our  judgments,  that  it  is  our  duty 
to  bear  testimony  against  these  disorderly  proceedings,  according 
to  our  stations,  capacity,  and  trust  reposed  in  us  by  our  exalted 
Lord,  as  watchmen  on  the  walls  of  his  Zion,  we  having  endeav- 
oured sincerely  to  seek  counsel  and  direction  from  God,  who  hath 
promised  to  give  wisdom  to  those  that  ask  him  in  faith,  yea,  hath 
promised  his  Holy  Spirit  to  lead  his  people  and  servants  into  all 
truth,  and  being  clearly  convinced  in  our  consciences,  that  it  is  a 
duty  called  unto  in  this  present  juncture  of  affairs  : 

Reverend  Fathers  and  Brethren,  we  hereby  humbly  and  solemnly 
protest,  in  the  presence  of  the  great  and  eternal  God,  and  his 
elect  angels,  as  well  as  in  the  presence  of  all  here  present,  and 
particularly  to  you,  Reverend  Brethren,  in  our  own  names,  and 
in  the  names  of  all,  both  ministers  and  people,  who  shall  adhere 
to  us,  as  follows : 

i.  We  protest  that  it  is  the  indispensable  duty  of  this  Synod, 
to  maintain  and  stand  by  the  principles  of  doctrine,  worship,  and 
government,  of  the  Church  of  Christ,  as  the  same  are  summed 
up  in  the  Confession  of  Faith,  Catechisms,  and  Directory,  com- 
posed by  the  Westminster  Assembly,  as  being  agreeable  to  the 
word  of  God,  and  which  this  Synod  have  owned,  acknowledged, 
and  adopted,  as  may  appear  by  our  synodical  records  of  the  years 
1729,  1736,  which  we  desire  to  be  read  publicly. 

2.  We  protest  that  no  person,  minister  or  elder,  should  be  al- 
lowed to  sit  and  vote  in  this  Synod,  who  hath  not  received, 
adopted,  or  subscribed,  the  said  Confessions,  Catechisms,  and 
Directory,  as  our  Presbyteries  respectively  do,  according  to  our 
last  explication  of  the  adopting  act ;  or  who  is  either  accused  or 
convicted,  or  may  be  convicted  before  this  Synod,  or  any  of'  our 
Presbyteries,  of  holding  or  maintaining  any  doctrine,  or  who  act 
and  persist  in  any  practice,  contrary  to  any  of  those  doctrines,  or 
rules  contained  in  said  Directory,  or  contrary  to  any  of  the 
known  rights  of  Presbytery,  or  orders  made  or  agreed  to  by  this 
Synod,  and  which  stand  yet  unrepealed,  unless,  or  until  he  re- 
nounce such  doctrine,  and  being  found  guilty,  acknowledge,  con- 
fess, and  profess  his  sorrow  for  such  sinful  disorder,  to  the  satis- 


xcii  APPENDIX. 

faction  of  this  Synod,  or  such  inferior  judicatory  as  the  Synod 
shall  appoint  or  empower  for  that  purpose. 

3.  We  protest  that  all  our  protesting  brethren  have  at  present 
no  right  to  sit  and  vote  as  members  of  this  Synod,  having  for- 
feited their  right  of  being  accounted  members  of  it  for  many  rea- 
sons, a  few  of  which  we  shall  mention  afterwards. 

4.  We  protest  that,  if,  notwithstanding  of  this  our  protestation* 
these  brethren  be  allowed  to  sit  and  vote  in  this  Synod,  without 
giving  suitable  satisfaction  to  the  Synod,  and  particularly  to  us, 
who  now  enter  this  protestation,  and  those  who  adhere  to  us  in 
it,  that  whatsoever  shall  be  done,  voted,  or  transacted  by  therm 
contrary  to  our  judgment,  shall  be  of  no  force  or  obligation  to 
us,  being  done  and  acted  by  a  judicatory  consisting  in  part  of 
members  who  have  no  authority  to  act  with  us  in  ecclesiastical 
matters. 

5.  We  protest  that,  if,  notwithstanding  this  our  protestation, 
and  contrary  to  the  true  intent  and  meaning  of  it,  these  protest- 
ing brethren,  and  such  as  adhere  to  them,  or  support  and  coun- 
tenance them  in  their  antipresbyterial  practices,  shall  continue 
to  act  as  they  have  done  this  last  year,  in  that  case  we,  and  as 
many  as  have  clearness  to  join  with  us,  and  maintain  the  rights 
of  this  judicatory,  shall  be  accounted  in  nowise  disorderly,  but 
the  true  Presbyterian  Church  in  this  province  ;  and  they  shall 
be  looked  upon  as  guilty  of  schism,  and  the  breach  of  the  rules 
of  Presbyterial  government,  which  Christ  has  established  in  his 
church,  which  we  are  ready  at  all  times  to  demonstrate  to  the 
world. 

Reverend  and  dear  Brethren,  we  beseech  you  to  hear  us  with 
patience,  while  we  lay  before  you  as  briefly  as  we  can,  some  of 
the  reasons  that  move  us  thus  to  protest,  and  more  particularly, 
why  we  protest  against  our  protesting  brethren's  being  allowed 
to  sit  as  members  of  this  Synod. 

1.  Their  heterodox  and  anarchical  principles  expressed  in 
their  Apology,  pages  twenty-eight  and  thirty-nine,  where  they 
expressly  deny  that  Presbyteries  have  authority  to  oblige  their 
dissenting  members,  and  that  Synods  should  go  any  further,  in 
judging  of  appeals  or  references,  etc.,  than  to  give  their  best  ad- 
vice, which  is  plainly  to  divest  the  officers  and  judicatories  of 
Christ's  kingdom  of  all  authority,  (and  plainly  contradicts  the 
thirty -first  article  of  our  Confession  of  Faith,  section  three,  which 
these  brethren  pretend  to  adopt,)  agreeable  to  which  is  the  whole 


THE  PROTESTATION  OF  1741.  xciij 

superstructure  of  arguments  which  they  advance  and  maintain 
against  not  only  our  synodical  acts,  but  also  all  authority  to 
make  any  acts  or  orders  that  shall  bind  their  dissenting  mem- 
bers, throughout  their  whole  Apology. 

2.  Their  protesting  against  the  Synod's  act  in  relation  to  the 
examination  of  candidates,  together  with  their  proceeding  to 
license  and  ordain  men  to  the  ministry  of  the  gospel,  in  opposi- 
tion to,  and  in  contempt  of  said  act  of  Synod. 

3.  Their  making  irregular  irruptions  upon  the  congregations 
to  which  they  have  no  immediate  relation,  without  order,  con- 
currence, or  allowance  of  the  Presbyteries  or  ministers  to  which 
congregations  belong,  thereby  sowing  the  seeds  of  division 
among  people,  and  doing  what  they  can  to  alienate  and  fill 
their  minds  with  unjust  prejudices  against  their  lawfully  called 
pastors. 

4.  Their  principles  and  practice  of  rash  judging  and  condemn- 
ing all  who  do  not  fall  in  with  their  measures,  both  ministers 
and  people,  as  carnal,  graceless,  and  enemies  to  the  work  of  God, 
and  what  not,  as  appears  in  Mr.  Gilbert  Tennent's  sermon  against 
unconverted  ministers,  and  his  and  Mr.  Blair's  papers  of  May 
last,  which  were  read  in  open  Synod  ;  which  rash  judging  has 
been  the  constant  practice  of  our  protesting  brethren,  and  their 
irregular  probationers,  for  above  these  twelve  months  past,  in 
their  disorderly  itinerations  and  preaching  through  our  congre- 
gations, by  which,  (alas  !  for  it,)  most  of  our  congregations, 
through  weakness  and  credulity,  are  so  shattered  and  divided, 
and  shaken  in  their  principles,  that  few  or  none  of  us  can  say  we 
enjoy  the  comfort,  or  have  the  success  among  our  people,  which 
otherwise  we  might,  and  which  we  enjoyed  heretofore. 

5.  Their  industriously  persuading  people  to  believe  that  the 
call  of  God  whereby  he  calls  men  to  the  ministry,  does  not  con- 
sist in  their  being  regularly  ordained  and  set  apart  to  that  work, 
according  to  the  institution  and  rules  of  the  word  ;  but  in  some 
invisible  motions  and  workings  of  the  Spirit,  which  none  can  be 
conscious  or  sensible  of  but  the  person  himself,  and  with  respect 
to  which  he  is  liable  to  be  deceived,  or  play  the  hypocrite  ;  that 
the  gospel  preached  in  truth  by  unconverted  ministers,  can  be  of 
no  saving  benefit  to  souls  ;  and  their  pointing  out  such  ministers, 
whom  they  condemn  as  graceless  by  their  rash  judging  spirit, 
they  effectually  carry  the  point  with  the  poor  credulous  people, 
who,  in  imitation  of  their  example,  and  under  their  patrociny, 


xcjv  APPENDIX. 

judge  their  ministers  to  be  graceless,  and  forsake  their  ministry 
as  hurtful  rather  than  profitable. 

6.  Their  preaching  the  terrors  of  the  law  in  such  o  manner  and 
dialect  as  has  no  precedent  in  the  word  of  God,  but  rather  ap- 
pears to  be  borrowed  from  a  worse  dialect ;  and  so  industriously 
working  on  the  passions  and  affections  of  weak  minds,  as  to 
cause  them  to  cry  out  in  a  hideous  manner,  and  fall  down  in 
convulsion-like  fits,  to  the  marring  of  the  profiting  both  of  them- 
selves and  others,  who  are  so  taken  up  in  seeing  and  hearing 
these  odd  symptoms,  that  they  cannot  attend  to  or  hear  what 
the  preacher  says ;  and  then,  after  all,  boasting  of  these  things 
as  the  work  of  God,  which  we  are  persuaded  do  proceed  from 
an  inferior  or  worse  cause. 

7.  Their,  or  some  of  them,  preaching  and  maintaining  that  all 
true  converts  are  as  certain  of  their  gracious  state  as  a  person 
can  be  of  what  he  knows  by  his  outwrard  senses ;  and  are  able  to 
give  a  narrative  of  the  time  and  manner  of  their  conversion,  or 
else  they  conclude  them  to  be  in  a  natural  or  graceless  state,  and 
that  a  gracious  person  can  judge  of  another's  gracious  state  other- 
wise than  by  his  profession  and  life.  That  people  are  under  no 
sacred  tie  or  relation  to  their  own  pastors  lawfully  called,  but 
may  leave  them  when  they  please,  and  ought  to  go  where  they 
think  they  get  most  good. 

For  these  and  many  other  reasons,  we  protest,  before  the 
Eternal  God,  his  holy  angels,  and  you,  Reverend  Brethren,  and 
before  all  here  present,  that  these  brethren  have  no  right  to  be 
acknowledged  as  members  of  this  judicatory  of  Christ,  whose 
principles  and  practices  are  so  diametrically  opposite  to  our  doc- 
trine, and  principles  of  government  and  order,  which  the  great 
King  of  the  Church  hath  laid  down  in  his  word. 

How  absurd  and  monstrous  must  that  union  be,  where  one 
part  of  the  members  own  themselves  obliged,  in  conscience,  to 
the  judicial  determinations  of  the  whole,  founded  on  the  word 
of  God,  or  else  relinquish  membership  ;  and  another  part  declare, 
they  are  not  obliged  and  will  not  submit,  unless  the  determin- 
ation be  according  to  their  minds,  and  consequently  will  submit 
to  no  rule,  in  making  of  which  they  are  in  the  negative. 

Again,  how  monstrously  absurd  is  it,  that  they  should  so  much 
as  desire  to  join  with  us,  or  we  with  them,  as  a  judicatory,  made 
up  of  authoritative  officers  of  Jesus  Christ,  while  they  openly 
condemn  us  wholesale ;  and,  when  they  please,  apply  their  con- 


THE  PROTESTATION  OF  1741.  xcv 

demnatory  sentences  to  particular  brethren  by  name,  without 
judicial  process,  or  proving  them  guilty  of  heresy  or  immorality, 
and  at  the  same  time  will  not  hold  Christian  communion  with 
them. 

Again,  how  absurd  is  the  union,  while  some  of  the  members  of 
the  same  body,  which  meet  once  a  year,  and  join  as  a  judicatory 
of  Christ,  do  all  the  rest  of  the  year  what  they  can,  openly  and 
above  board,  to  persuade  the  people  and  flocks  of  their  brethren 
and  fellow  members,  to  separate  from  their  own  pastors,  a>  grace- 
less hypocrites,  and  yet  they  do  not  separate  from  them  them- 
selves, but  join  with  them  once  every  year,  as  members  of  the 
same  judicatory  of  Christ,  and  oftener,  when  Presbyteries  are 
mixed.  Is  it  not  most  unreasonable,  stupid  indolence  in  us, 
to  join  with  such  as  are  avowedly  tearing  us  in  pieces  like  beasts 
of  prey  ? 

Again,  is  not  the  continuance  of  union  with  our  protesting 
brethren  very  absurd,  when  it  is  so  notorious  that  both  their 
doctrine  and  practice  are  so  directly  contrary  to  the  adopting 
act,  whereby  both  they  and  we  have  adopted  the  Confession  of 
Faith,  Catechisms  and  Directory,  composed  by  the  Westminster 
Assembly  ? 

Finally,  is  not  continuance  of  union  absurd  with  those  who 
would  arrogate  to  themselves  a  right  and  power  to  palm  and 
obtrude  members  on  our  Synod,  contrary  to  the  minds  and  judg- 
ment of  the  body  ? 

In  fine,  a  continued  union,  in  our  judgment,  is  most  absurd  and 
inconsistent,  when  it  is  so  notorious,  that  our  doctrine  and  prin- 
ciples of  church  government,  in  many  points,  are  not  only  di- 
verse, but  directly  opposite.  For  how  can  two  walk  together, 
except  they  be  agreed  ? 

Reverend  Fathers  and  Brethren,  these  are  a  part,  and  but  a 
part,  of  our  reasons  why  we  protest  as  above,  and  which  we  have 
only  hinted  at,  but  have  forborne  to  enlarge  on  them  as  we 
might,  the  matter  and  substance  of  them  are  so  well  known  to 
you  all,  and  the  whole  world  about  us,  that  we  judged  this  hint 
sufficient  at  present,  to  declare  our  serious  and  deliberate  judg- 
ment in  the  matter ;  and  as  we  profess  ourselves  to  be  resolvedly 
against  principles  and  practice  of  both  anarchy  and  schism,  so 
we  hope  that  God,  whom  we  desire  to  serve  and  obey,  the  Lord 
Jesus  Christ,  whose  ministers  we  are,  will  both  direct  and  enable 
us  to  conduct  ourselves,  in  these  trying  times,  so  as  our  con- 


xcv[  APPENDIX. 

sciences  shall  not  reproach  us  as  long  as  we  live.  Let  God  arise, 
and  let  his  enemies  be  scattered,  and  let  them  that  hate  him  fly 
before  him,  but  let  the  righteous  be  glad,  yea,  let  them  exceed- 
ingly rejoice.  And  may  the  spirit  of  life  and  comfort  revive  and 
comfort  this  poor  swooning  and  fainting  church,  quicken  her  to 
spiritual  life,  and  restore  her  to  the  exercise  of  true  charity,  peace, 
and  order. 

Although  we  can  freely,  and  from  the  bottom  of  our  hearts, 
justify  the  Divine  proceedings  against  us,  in  suffering  us  to  fall 
into  these  confusions  for  our  sins,  and  particularly  for  the  great 
decay  of  the  life  and  power  of  godliness  among  all  ranks,  both 
ministers  and  people,  yet  we  think  it  to  be  our  present  duty  to 
bear  testimony  against  these  prevailing  disorders,  judging  that 
to  give  way  to  the  breaking  down  the  hedge  of  discipline  and 
government  from  about  Christ's  vineyard,  is  far  from  being  the 
proper  method  of  causing  his  tender  plants  to  grow  in  grace  and 
fruitfulness. 

As  it  is  our  duty  in  our  station,  without  delay  to  set  about  a 
reformation  of  the  evils  whereby  we  have  provoked  God  against 
ourselves,  so  we  judge  the  strict  observation  of  his  laws  of  gov- 
ernment and  order,  and  not  the  breaking  of  them,  to  be  one 
necessary  mean  and  method  of  this  necessary  and  much  to  be 
desired  reformation.  And  we  doubt  not,  but  when  our  God  sees 
us  duly  humbled  and  penitent  for  our  sins,  he  will  yet  return  to 
us  in  mercy,  and  cause  us  to  flourish  in  spiritual  life,  love,  unity, 
and  order,  though  perhaps  we  may  not  live  to  see  it,  yet  this 
testimony  that  we  now  bear,  may  be  of  some  good  use  to 
our  children  yet  unborn,  when  God  shall  arise  and  have  mercy 
on  Zion. 

Ministers  :  Robert  Cross,  John  Thomson,  Francis  Alison,  Rob- 
ert Cathcart,  Richard  Zanchy,  John  Elder,  John  Craig,  Samuel 
Caven,  Samuel  Thomson,  Adam  Boyd,  James  Martin,  Robert 
Jamison. 

Elders  :  Robert  Porter,  Robert  McKnight,  William  McCulloch, 
John  McEwen,  Robert  Rowland,  Robert  Craig,  James  Kerr,  Alex- 
ander McKnight. 


LETTER  TO  PRESIDENT  CLAP.  xcvji 


XXVIII. 

LETTER  OF  SYNOD  OF  PHILADELPHIA  TO  PRESIDENT  CLAP. 

Very  Reverend  Sir  : — We  received  the  favour  of  yours  of 
the  2 1 st  of  November  last,  and  acknowledge  our  obligation  to 
the  President  and  Fellows  of  Yale  College  for  considering  our 
request  and  expressing  their  readiness  to  promote  the  interest  of 
religion  and  learning  among  us. 

We  agree  with  you  that  the  affair  is  of  great  importance,  and 
are  willing  to  satisfy  you  to  the  utmost  as  to  the  plan  and  con- 
stitution of  our  school,  and  the  present  state  of  our  Synod,  under 
whose  care  it  is.  Some  years  ago  our  Synod  found  the  interest 
of  Christ's  kingdom  likely  to  suffer  in  these  parts  for  want  of  a 
college  for  the  education  of  young  men.  And  our  supplies 
either  from  Europe  or  New  England  were  few  in  proportion 
to  the  numerous  vacancies  in  our  growing  settlements.  Mr. 
William  Tennent  set  up  a  school  among  us,  where  some  were 
educated,  and  afterwards  admitted  to  the  ministry  without  suffi- 
cient qualifications  as  was  judged  by  many  of  the  Synod.  And 
what  made  the  matter  look  worse,  those  that  were  educated  in 
this  private  way  decried  the  usefulness  of  some  parts  of  learning 
that  we  thought  very  necessary.  It  was  therefore  agreed  to  try 
to  erect  a  college,  and  apply  to  our  friends  in  Britain,  and  Ire- 
land, and  New  England  to  assist  us.  We  wrote  to  the  Associa- 
tion of  Boston  on  this  head,  and  had  a  very  favourable  answer. 
But  when  we  were  thus  projecting  our  plan,  and  appointing 
commissioners  to  Britain,  etc.,  to  promote  the  thing,  the  war 
with  Spain  was  proclaimed,  which  put  a  stop  to  our  proceedings 
then.  The  Synod  then  came  to  a  public  agreement  to  take  all 
private  schools  where  young  men  were  educated  for  the  ministry 
so  far  under  their  care  as  to  appoint  a  committee  of  our  Synod 
to  examine  all  such  as  had  not  obtained  degrees  in  the  European 
or  New  England  colleges,  and  give  them  certificates  if  they  were 
found  qualified,  which  was  to  serve  our  Presbyteries  instead  of  a 
college  diploma,  till  better  provision  could  be  made.  Mr.  Gilbert 
Tennent  cried  out  that  this  was  to  prevent  his  father's  school  for 
training  gracious  men  for  the  ministry ;  and  he,  and  some  of  his 
adherents,  protested  against  it,  and  counteracted  this  our  public 
agreement,  admitting  men  to  the  ministry  which  we  judged  unfit 
for  that  office,  which  course  they  persisted  in  though  admon- 


xcvjii  APPENDIX. 

ished  and  reproved  by  us  for  such  unwarrantable  proceedings. 
While  these  debates  subsisted,  Mr.  Whitefield  came  into  the 
country,  whom  they  drew  into  their  party  to  encourage  divisions. 
And  they  and  he  have  been  the  sad  instruments  of  dividing  our 
churches.  And  by  his  interest  Mr.  Gilbert  Tennent  grew  hardy 
enough  to  tell  our  Synod  he  would  oppose  their  design  of  get- 
ting assistance  to  erect  a  college  wherever  we  should  make 
application,  and  would  maintain  young  men  at  his  father's 
school  in  opposition  to  us.  This,  with  his  and  his  adherents' 
divisive  practices,  obliged  the  Synod  to  exclude  him  and  others 
of  his  stamp,  from  their  communion.  In  this  situation  our 
affairs  grew  worse;  for  our  vacancies  were  numerous,  and  we 
found  it  hard  in  such  trouble  to  engage  such  gentlemen  either 
from  New  England  or  Europe  to  come  among  us,  as  our  best 
friends  in  those  places  could  recommend  as  steadfast  in  the 
faith,  and  men  of  parts  and  education.  Upon  this  the  Synod 
erected  a  school  in  the  year  1744.  It  was  agreed  that  the  said 
school  should  be  opened  under  the  inspection  of  the  Synod, 
where  the  languages,  philosophy,  and  divinity  should  be  taught 
gratis,  to  all  that  should  comply  with  the  regulation  of  the 
school,  being  persons  of  good  character  and  behaviour.  They 
appointed  a  master  and  tutor  for  this  business,  who  were  to  be 
paid  by  such  contributions  as  the  Synod  could  obtain  for  this 
purpose ;  and  agreed,  from  year  to  year,  to  appoint  trustees  to 
meet  twice  a  year  to  inspect  the  master's  diligence  and  method 
of  teaching,  to  direct  what  authors  are  chiefly  to  be  read  in  the 
several  branches  of  learning,  to  examine  the  scholars  as  to  their 
proficiency  and  good  conduct,  and  apply  the  money  procured  to 
such  uses  as  they  judge  proper,  and  to  order  all  affairs  relating 
unto  the  school.  And  the  trustees  are  yearly  to  be  accountable 
to  the  Synod,  and  to  make  report  of  their  proceedings,  and  the 
state  of  the  school.  And  it  is  agreed,  that  after  said  scholars 
pass  the  course  of  studies  prescribed  them,  they  shall  be  publicly 
examined  by  the  said  trustees,  and  such  ministers  as  ihe  Synod 
shall  think  fit  to  appoint,  and  if  approved  receive  testimonials  of 
their  approbation,  and  without  such  testimonials  none  of  the 
Presbyteries  under  the  care  of  our  Synod  shall  improve  any  of 
our  scholars  in  the  ministry.  From  this  narrative  you  see  how 
narrow  our  foundation  is,  and  yet  how  necessary  it  was  that  we 
should  do  something  of  this  nature  to  prevent  our  being  over- 
run with  ignorance  and  confusion.     You  see  how  we  have  been 


LETTER  TO  PRESIDENT  CLAP.  xcix 

straitened  by  the  endeavours  of  some  that  belonged  to  our  body, 
who  in  their  zeal  have  spoken  diminutively  of  all  the  reformed 
churches,  and  endeavoured  to  pour  contempt  on  colleges  and 
universities.  We  hope,  therefore,  you  will  enable  us  to  make  a 
stand  against  those  evils,  and  to  be  united  with  you  in  this  grand 
design,  is  one  reason  of  our  present  application.  We  can  with 
pleasure  inform  you  that  our  poor  undertaking  has  been  so 
blessed  by  Providence  as  to  exceed  our  expectations.  Several 
ministers  and  gentlemen  have  helped  us  to  books  to  begin  a 
library ;  and  we  hope  that  in  time  we  may  obtain  assistance 
from  England,  Ireland,  and  elsewhere,  to  enable  us  to  found  a 
college,  though  the  troubles  of  the  times  hinder  our  applica- 
tion at  present.  We  have  not  obtained  a  charter  as  yet,  but 
have  reason  to  hope  we  may  procure  one  if  there  be  occasion  ; 
but  have  another  way  judged  by  our  best  lawyers  a  good  founda- 
tion to  secure  donations,  by  appointing  trustees  and  obliging 
them  to  give  declarations  of  trust.  We  have  also,  belonging  to 
our  Synod,  a  considerable  fund  for  public  uses,  but  have  no 
occasion  hitherto,  to  apply  any  of  it  to  the  use  of  the  school, 
being  otherwise  supplied.  What  hath  been  said  may  satisfy  you 
that  our  school  is  under  such  regulation  as  does  as  nearly  corre- 
spond with  yours  as  our  present  circumstances  will  admit ;  but 
we  shall  readily  make  any  amendments  that  you  desire  if  it  be 
in  our  power.  We  are  obliged  to  admit  boys  to  read  grammar  but 
are  determined  to  recommend  none  but  such  as  have  made  a  good 
proficiency  in  the  languages,  and  are  in  some  measure  acquainted 
with  the  usual  course  of  study  in  the  arts  and  sciences  now  used 
in  the  British  colleges,  though  we  freely  acknowledge  our  vast 
disadvantages,'  especially  in  natural  philosophy,  and  will  cheer- 
fully agree,  as  far  as  our  circumstances  will  permit,  that  the 
same,  or  generally  the  same,  authors,  on  the  arts  and  sciences  be 
taught  in  our  school  as  are  used  by  you ;  and  would  gladly  be 
favoured  with  a  particular  account  of  them.  The  time  of  stay 
with  you  which  you  mention,  and  the  expenses,  we  think  reason- 
able ;  yet,  as  learning  is  not  in  the  same  esteem  in  this  govern- 
ment as  in  New  England,  we  beg  all  the  indulgence  your  con- 
stitution can  allow  us,  lest  parents  grudge  expenses  if  they  run 
high.  We  heartily  agree  that  our  scholars  be  examined  by  the 
President  and  Fellows,  and  be  treated  only  according  to  their 
proficiency;  that  they  be  obliged  to  bring  recommendations 
from  our  Synod,  or  trustees  of  the  school,  and  shall  claim  no 


c  APPENDIX. 

precedency  in  your  classes,  nor  the  privilege  of  freshmen,  but 
what  are  consistent  with  the  good  order  of  your  college.  Nor  do 
we  plead  any  such  privilege  for  any  but  the  inhabitants  c  f  Penn- 
sylvania, or  the  parts  that  are  as  far  distant  from  New  Haven, 
and  are  educated  under  our  care,  and  have  synodical  recom- 
mendations. We  further  assure  you,  that  improving  in  the 
ministry  such  scholars  as  you  expelled,  has  been  as  offensive  to 
us  as  to  you.  And  those  which  joined  with  the  Tennents  and 
their  party  in  this  affair,  as  we  understand,  have  withdrawn  from 
our  synodical  communion,  and  joined  with  them  entirely  under 
the  denomination  of  the  Synod  of  New  York.  As  to  the  Synod's 
constitution,  we  are  unanimously  agreed  in  the  same  plan  in 
every  respect  on  which  we  constituted,  and  continued  in  our 
most  flourishing  circumstances ;  so  we  are,  to  a  man,  dissatisfied 
with  the  late  divisive  practices,  and  would  soon,  we  hope,  be  in 
a  flourishing  state  again  had  we  ministers  to  supply  our  vacan- 
cies. We  excluded  from  synodical  communion,  as  we  remarked 
already,  the  four  Tennents,  Blair,  Craighead,  (who  is  since  turned 
a  rigid  Covenanter,  or  Cameronian,)  Treat,  and  Mr.  Wales. 
These,  especially  the  Tennents,  Blair,  and  Treat,  being  the  ring- 
leaders of  our  divisions,  and  the  destroyers  of  good  learning  and 
gospel  order  among  us  ;  and  they,  with  a  few  others  that  joined 
with  them,  erected  themselves  into  a  separate  body,  and  licensed 
and  ordained  men  for  the  work  of  the  ministry  that  were  gener- 
ally ignorant,  and  warm  in  the  divisive  scheme,  and  they  have 
troubled  Virginia,  and  the  New  English  government,  and  as  we 
are  informed,  pretend  that  they  belong  to  our  body.  But  we  can 
assure  you,  that  Mr.  Gilbert  Tennent,  and  his  adherents,  were 
disowned  as  members,  and  excluded  communion,  before  his 
famous  tour  through  the  churches  of  New  England.  Some  of 
our  brethren  of  New  York  Presbytery,  whom  we  esteem  and 
regard,  particularly  Messrs.  Dickinson,  Pierson,  and  Pemberton, 
have  always  as  freely,  till  lately,  blamed  those  practices  as  any  of 
us;  but  now,  through  some  unhappy  bias,  are  become  warm 
advocates  for  them,  and  blaming  our  method  of  excluding  them, 
have  for  two  or  three  years  past  laboured  to  procure  them  seats 
among  us,  without  acknowledging  their  faults  in  dividing  our 
churches,  and  promising  amendment  before  we  receive  them 
again.  And  we  believe  that  their  partiality  for  these  men  might 
occasion  them  to  join  in  encouraging  some  of  your  disorderly 
scholars  which  we  are  far  from  vindicating.    When  these  gentle- 


A  COLLECTION  FOR  THE  COLLEGE  OF  NEW  JERSEY.   cj 

men  could  not  succeed  in  their  attempt  to  bring  in  those 
itinerants  without  acknowledging  their  faults,  as  we  said,  they 
withdrew  from  the  Synod,  declaring  that  they  had  no  other 
ground  to  do  so  but  our  excluding  those  members  in  a  way  they 
disliked;  and  last  September  they  erected  themselves  into  a 
Synod,  which  goes  under  the  name  of  the  Synod  of  New  York. 
And  we  have  now  before  us  a  letter  desiring  correspondence 
with  them,  by  receiving  two  or  three  of  their  members  to  sit 
with  us  yearly,  and  sending  as  many  to  them.  They  also  pro- 
pose that  we  should  every  third  year  meet  in  some  convenient 
place,  by  delegates,  to  order  public  affairs  for  the  glory  of  God, 
and  good  of  the  church.  The  proposals  seem  fair,  but  till  these 
dividers  of  our  churches,  and  who  chiefly  make  up  that  body, 
declare  against  the  late  divisive,  uncharitable  practices ;  till  they 
show  us  in  what  way  they  intend  to  have  their  youth  educated 
for  the  ministry,  and  be  as  ready  to  discourage  all  such  methods 
of  bringing  all  good  learning  into  contempt  as  the  shepherd's 
tent,  we  shall  be  shy  to  comply  with  their  proposals. 

Thus,  sir,  we  have  given  you  a  just  account  both  of  the  Synod 
and  school  at  present,  by  which  you  may  understand  the  difficul- 
ties we  labour  under;  and  we  doubt  not  but  your  sincere  desire 
to  promote  the  interest  of  religion  and  learning  among  us  will 
incline  you  to  do  all  in  your  power  for  our  help  and  encourage- 
ment. You  will  be  pleased  to  communicate  this  to  the  corpora- 
tion, and  if  they  think  fit  to  take  any  notice  of  it,  we  will  depend 
on  them  to  favour  us  with  an  answer.  We  heartily  wish  the 
Divine  blessing  on  your  labours  in  the  ministry,  and  in  training 
up  youth  for  that  sacred  work,  and  pray  that  your  college  may 
flourish  and  become  more  and  more  a  blessing,  not  only  to  New 
England,  but  the  neighbouring  colonies,  and  we  beg  leave  to 
assure  you  that  to  maintain  a  Christian,  friendly  correspondence 
with  you  will  be  a  great  pleasure  to,  very  Reverend  Sir,  your 
affectionate  brethren  and  humble  servants.  {Records,  pp.  186- 
188.) 


XXIX. 

ACT  FOR  A  COLLECTION  FOR  THE  COLLEGE  OF  NEW  JERSEY. 

We  have  taken  the  following  extract  from  the  MS.  Minutes  of 
the  Church  of  Scotland  : 


cjj  APPENDIX. 

1754,  May  31st,  Sess.  8. 
The  Committee  formerly  named  to  prepare  an  Act  and  Rec- 
ommendation for  a  voluntary  Collection  for  the  College  of  New 
Jersey  brought  in  their  draught  thereof  in  writing,  which  being 
read  was  after  some  Amendments,  approven  of  by  the  Assembly 
as  follows  viz.  At  Edinburgh  the  thirty-first  Day  of  May  one 
thousand  seven  hundred  and  fifty-four,  which  Day,  There  was 
presented  to  the  General  Assembly  of  the  Church  of  Scotland  by 
the  Reverend  Mr.  Gilbert  Tennent  and  Mr.  Samuel  Davies  two 
Petitions,  the  one  from  the  Synod  of  New  York  and  the  other 
from  the  Trustees  of  the  College  of  New  Jersey  bearing  That  a 
College  has  lately  been  erected  in  the  Province  of  New  Jersey  by 
his  Majesty's  Royal  Charter,  in  which  a  number  of  Youth  have 
been  already  educated,  who  now  begin  to  be  useful  both  to 
Church  and  State  ;  and  from  very  small  Beginnings,  the  Number 
of  Students  is  now  increased  to  about  sixty  who  are  under  the 
Care  of  the  President  and  two  Tutors,  But  that  after  all  the 
Contributions  that  have  been  made  to  the  said  College,  or  can 
be  raised  in  these  grants,  the  fund  is  far  from  being  sufficient  for 
the  erection  of  proper  Buildings,  Supporting  the  President  and 
Tutors  furnishing  a  Library  and  defraying  other  necessary  ex- 
pences. — That  the  erecting  of  such  a  College  is  of  the  utmost 
importance  to  the  interests  of  Learning  and  Religion  in  that  in- 
fant Country,  and  what  the  deplorable  circumstances  of  the 
Churches  there  do  greatly  require.  That  in  the  Colonies  of  New 
York,  New  Jersey,  Pennsilvania,  Maryland,  Virginia  and  Carolina 
a  great  number  of  Congregations  have  been  formed  upon  the 
Presbyterian  Plan  which  have  put  themselves  under  the  care  of 
the  said  Synod  who  conform  to  the  Constitution  of  the  Church 
of  Scotland,  and  have  adopted  her  Standards  of  Doctrine,  Wor- 
ship and  Discipline  and  there  are  also  large  Settlements  lately 
planted  in  various  parts  particularly  in  North  and  South  Caro- 
lina,where  multitudes  are  extremely  desireous  of  the  Ministrations 
of  the  Gospel  but  are  not  formed  into  Congregations  for  Want 
of  Ministers.  That  Notwithstanding  the  most  painful  endeav- 
ours of  the  said  Synod  who  have  sent  their  Members  and  Can- 
didates to  officiate  sometimes  among  these  numerous  Bodies  of 
People  so  widely  dispersed,  and  used  all  practicable  measures 
for  the  Education  of  pious  Youths  for  the  Ministry,  they  have 
been  utterly  incapable  to  make  sufficient  Provision  for  so  many 
shepherdless  fflocks.     That  the  Number  of  Ministers  in  the  said 


A  COLLECTION  FOR  THE  COLLEGE  OF  NEW  JERSEY.     ciii 

Synod  is  far  from  being  equal  to  that  of  the  Congregations  under 
their  Care,  and  though  sundry  youth  have  been  lately  licensed 
ordained  and  settled  in  Congregations  that  were  before  destitute, 
yet  they  have  just  now  no  less  than  fforty  vacant  Congregations, 
besides  many  more,  which  are  unable  at  present  to  support  Min- 
isters, and  the  whole  Colony  of  North  Carolina  where  numerous 
Congregations  of  Presbyterians  are  forming,  and  where  there  is 
not  one  Presbyterian  Minister  now  settled.  That  for  these  Rea- 
sons unless  some  effectual  Measures  can  be  taken  for  the  Educa- 
tion of  proper  Persons  for  the  Sacred  Character  the  Churches 
of  Christ  in  these  parts  must  Continue  in  the  most  destitute  Cir- 
cumstances, thousands  perishing  for  lake  of  knowledge  and  the 
rising  age  growing  up  in  a  state  little  better  than  that  of  Heath- 
enism, with  regard  to  the  publick  Ministrations  of  the  Gospel. 
That  as  the  difficulty  and,  in  some  cases,  the  impossibility,  of 
sending  youths  from  some  hundreds  of  miles  to  the  Colleges  in 
New  England,  is  evident,  as  from  the  College  of  New  Jersey  alone 
they  can  expect  a  Remedy  of  these  Inconveniencies  and  a  suf- 
ficient supply  of  accomplished  Ministers.  That  in  this  neces- 
sitous state  the  Petitioners  most  earnestly  pray  for  the  Counte- 
nance and  Assistance  of  the  Assembly,  The  Young  Daughter  of 
the  Church  of  Scotland,  helpless  and  exposed  in  this  foreign 
Land,  Cries  to  her  tender  and  powerful  Mother  for  Relief ;  The 
Cries  of  Ministers  oppressed  with  Labours,  and  of  Congregations 
famishing  for  Want  of  the  sincere  milk  of  the  word,  implore  As- 
sistance, and  were  the  poor  Indian  Savages  sensible  of  their  own 
Case  they  would  join  in  the  Crie  and  beg  for  more  Missionaries 
to  be  sent  to  propagate  the  Religion  of  Jesus  among  them,  That 
the  said  Synod  and  Trustees  had  therefor  sent  over  the  above 
mentioned  Masters  Gilbert  Tennent  and  Samuel  Davies  as  their 
Commissioners  to  present  their  humble  Solicitations  praying 
that  the  General  Assembly  would  pass  an  Act  for  a  Collection  in 
favour  of  the  said  College.  The  General  Assembly  having  con- 
sidered the  above  Petition  together  with  the  Certificates  and 
Recommendations  therewith  produced  by  the  said  two  Reverend 
Ministers  ;  and  being  sensible  that  the  Encouraging  of  the  said 
College  is  of  great  importance  to  the  Interests  of  Religion  and 
learning  and  the  support  and  further  avancement  of  the  King- 
dom of  Christ  in  those  parts  of  the  World,  Do  therefore  author- 
ise and  appoint  a  Collection  to  be  made  at  the  Church  Doors  of 
all  the  Parishes  in  Scotland  upon  any  Lord's  Day  betwixt  this  and 


CIV 


APPENDIX. 


the  first  of  January  next  the  particular  Day  to  be  fixed  by  the 
several  Presbyteries  as  they  find  to  be  most  convenient  for  the 
Parishes  in  their  Bounds  ;  and  that  the  money  Collected  within 
the  Bounds  of  the  Synods  of  Glasgow  and  Air  and  Argyle  be 
paid  in  to  Baillie  Archibald  Ingram  Mercht  in  Glasgow  and  that 
collected  within  the  Bounds  of  the  other  Synods  in  Scotland  be 
paid  in  to  Mr.  William  Hogg  and  Son  Merchts  in  Glasgow,  And 
the  General  Assembly  do  earnestly  recommend  to  all,  to  contrib- 
ute according  to  their  ability  to  this  useful  and  charitable  De- 
sign, and  ordains  this  Act  and  Recommendation  to  be  read  from 
the  pulpits  of  all  the  Churches  in  Scotland  the  Sabbath  immedi- 
ately preceeding  the  Day  that  shall  be  named  for  making  the 
said  Collection,  and  that  Ministers  at  reading  thereof  enforce  the 
same  with  Suitable  Exhortations,  and  Presbyteries,  at  their  first 
Meeting  after  the  Day  fixed  for  making  the  Collection,  are  here- 
by appointed  to  call  for  an  Account  from  their  several  Members 
if  the  same  hath  been  made  And  the  General  Assembly  recom- 
mend to  Ministers  to  apply  to  the  Nobility  and  Gentry  as  they 
may  have  an  opportunity  in  order  to  obtain  their  Charitable  As- 
sistance in  this  matter  and  the  Clerks  are  appointed  to  transmit 
the  said  Act  to  the  several  Presbyteries  as  soon  as  possible. 


XXX. 

ACTION  OF  THE  CHURCH  OF  SCOTLAND  FOR  THE  HELP   OF  THE 
GERMAN   REFORMED   CHURCHES   OF   PENNSYLVANIA. 

We  have  taken  the  following  extract  from  the  MS.  Minutes  of 
the  General  Assembly  of  the  Church  of  Scotland,  access  to  which 
was  freely  granted  in  the  summer  of  1884  through  the  kindness 
of  Prof.  A.  F.  Mitchell,  D.D.,  and  Mr.  Douglas : 

Report  of  the  Committee  with  reference  to  Pensilvania 

1752,  May  22 

Sess.  8 

Upon  Report  of  the  Committee  appointed  yesterday  to  inspect 

the  Vouchers  of  the  Reverend  Mr  David  Thomson  Minister  of 

Amsterdam  Petitioner  in  behalf  of  the  German   Protestants  in 

Pensilvania  and  North  America,     The  General  Assembly  caused 


ACTION  OF  THE  CHURCH  OF  SCOTLAND.  cv 

to  be  read  three  Letters  presented  by  the  said  Mr  Thomson,  one 
from  the  six  deputys  of  the  Provincial  Synod  of  Holland,  another 
from  the  Presbytery  of  Amsterdam,  and  a  third  from  the  Con- 
sistory of  the  English  Church  there,  all  setting  forth  and  enforc- 
ing the  purpose  of  his  petition  and  Commissioning  him  to  agent 
the  same. 

And  the  Assembly  having  also  heard  the  said  Mr  Thomson 
himself,  and  being  fully  satisfied  of  the  ground  and  importance 
of  his  application,  Did  agree  to  the  following  Act  and  Recom- 
mendation Viz*  The  General  Assembly  had  transmitted  to  them 
from  their  Committee  for  Bills  A  Petition  of  the  Reverend 
Mr  David  Thomson  Minister  of  the  English  reformed  Church  in 
Amsterdam  in  behalf  of  the  German  Protestant  Churches  settled 
in  Pensilvania  and  North  America  shewing,  That  great  numbers 
of  Poor  Protestants  having  for  many  years  past  gone  from  di- 
verse parts  of  Germany  and  Switzerland  to  settle  with  their 
ffamilys  in  the  British  Colsnys  of  North  America  and  having 
represented  to  the  Protestant  Churches  of  Holland  their  dis- 
tressed circumstances  in  their  new  Settlements  thro'  their  want 
of  Ministers  to  instruct  them  and  their  utter  Inability  to  main- 
tain them  and  earnestly  implored  their  assistance,  they  obtained 
from  the  said  Churches  several  years  ago  a  liberal  Collection  for 
these  purposes  but  that  the  provision  thereby  made  for  them 
proved  greatly  insufficient  to  answer  their  necessitys,  especially 
as  their  numbers  considerably  increased  from  year  to  year  by  the 
arrival  of  many  persons  &  ffamilys  from  Germany  and  Swit- 
zerland and  neighbouring  places,  That  the  unhappy  State  of 
their  affairs  being  weel  known  to  their  Brethern  in  Switzerland, 
the  Reverend  Mr  Michael  Schlatter  Minister  of  St  Gall  in  that 
Country  was  in  the  year  one  thousand  seven  hundred  and  fourty 
six,  sent  to  visite  them,  who  having  spent  more  than  four  years 
among  them,  and  upon  his  return  last  year  lay  before  the 
Churches,  and  Ministers  of  Holland  a  particular  Account  of  the 
necessitous  Circumstances  of  their  Brethern  in  these  Colonys, 
ffrom  which  it  appears  that  in  ffortysix  Congregations  consisting 
of  upwards  of  Thirty  thousand  persons,  and  these  greatly  scat- 
tered thro'  the  Country  they  had  only  four  Ministers  to  preach 
and  administer  the  Sacraments  to  them,  that  they  were  almost 
entirely  destitute  of  Bibles  Testaments  and  Books  of  practical 
Religion  in  that  Language  which  alone  they  understand,  and 
had  hardly  any  School-Masters  for  the  Instruction  of  their  Chil- 


cvi  APPENDIX. 

dren,  that  in  Consequence  of  this,  the  Sentiments  of  Religion 
which  many  of  them  carried  out  of  their  own  Country  were 
greatly  worn  off,  whilst  others  of  them  are  filled  with  the  most 
distressing  apprehensions  lest  themselves  and  their  ffamilys 
should  gradually  degenerate  into  the  darkness  and  Idolatory 
of  the  Indian  Nations,  or  fall  a  prey  to  the  Superstitions  and 
Idolatrys  of  Popery,  Togertherwith  which  Account  the  said 
Mr  Schlatter  presented  a  very  solemn  and  moving  Address  from 
the  Chief  of  the  German  Protestants  there,  earnestly  entreating 
their  fellow  Christians  and  Protestants  to  give  them  their  kind 
assistance  in  these  their  melancholy  circumstances  that  they  and 
their  posterity  might  be  preserved  from  the  falling  away  entirely 
from  the  knowledge  and  practice  of  Christianity.  That  the  Case 
having  been  represented  to  the  States  of  Holland  and  West 
ffriesland  their  High  Mightinesses  (under  the  auspicious  Influ- 
ence of  his  late  Most  Serene  Highness  the  Prince  of  Orange  of 
Glorious  Memory)  had  given  considerable  Encouragement  to  the 
pious  design  of  assisting  and  Supplying  these  poor  desolate  Con- 
gregations, and  many  in  Amsterdam  and  other  places  had  been 
very  generous  and  liberal  upon  this  Occasion,  That  the  Synods 
of  Holland  having  been  doing  in  their  power  for  their  Relief 
and  support,  and  were  just  now  sending  them  six  more  Ministers 
for  carrying  on  the  work  of  the  Gospell  among  them,  But  that 
notwithstanding  all  that  hath  been  done  the  Circumstances  of 
that  people  loudly  call  for  a  further  supply  in  order  to  provide 
but  tolerable  Subsistance  for  Ministers  and  School-Masters  and 
purchase  Bibles  and  other  Books  necessary  for  their  Religious 
instruction.  For  which  reason  the  Deputys  chosen  by  the  Syn- 
ods of  Holland  for  promoting  this  Charitable  Work,  together 
with  the  Presbytery  of  Amsterdam  and  the  Consistory  of  the 
English  reformed  Church  these  had  Commisioned  the  said 
Mr  David  Thomson  to  apply  to  their  Brethern  in  Great  Brittain 
and  Ireland  and  earnestly  implore  their  assistance  in  this  com- 
mon Cause  of  Christianity  and  the  Protestant  Religion,  And 
the  said  Petitioner  presented  to  the  Assembly  Letters  as  his  Cre- 
dentials from  the  three  Reverend  Bodys  above  mentioned,  and 
also  referred  to  Copys  and  Extracts  from  Mr  Schlatters  Journalls 
and  from  the  Resolutions  of  the  Resolutions  of  the  Provincial 
Synods  and  the  states  of  Holland  and  West  ffriesland  giving  the 
fullest  accounts  of  the  State  and  Situation  of  these  German  Prot- 
estants in  the  British  Colonys  and  of  what  steps  have  been  taken 


ACTION  OF  THE  CHURCH  OF  SCOTLAND.  cv[{ 

and  are  now  taking  for  their  assistance.  That  as  this  is  a  Cause 
in  which  the  Protestant  in  General  and  Great  Britain  in  partic- 
ular is  immediately  concerned  as  the  persons  imploring  Relief 
are  Protestants,  as  they  are  the  Subjects  of  the  British  Crown, 
and  firmly  attached  to  its  interests,  both  in  civil  and  religious 
principles,  as  they  Cultivate  a  Country  which  in  time  of  peace 
maintains  a  flourishing  Trade,  and  in  time  of  war  Supplies  assist- 
ance of  various  kinds  against  the  common  Enemy,  It  was  there- 
fore humbly  hoped  that  the  Church  of  Scotland  would  concur 
with  those  of  the  Netherlands,  Germany  and  Switzerland  in  Pro- 
moting so  Worthy  and  Catholic  a  design,  on  the  success  of  which 
the  present  and  future  Happiness  of  so  many  Thousands  and  of 
their  posterity  after  them  depends  and  which  under  God,  may 
be  improved  to  the  propagation  of  the  Gospell  among  the  neigh- 
bouring Indian  Nations  who  as  yet  have  never  been  blest  with  the 
knowledge  of  it,  and  is  even  necessary  to  Settle  and  Strengthen 
one  of  the  principal  Colonys,  and  thereby  increase  the  Trade 
and  prosperity  of  those  Nations,  and  therefore  Craving  that  the 
General  Assembly  would  appoint  a  Contribution  for  the  purpose 
above  mentioned, — The  General  Assembly  having  considered 
the  above  Petition  and  having  heard  read,  the  Letters  therein 
referred  to  from  the  said  Deputys,  Presbytery  and  Consistory 
confirming  what  is  sett  forth  in  the  Petition,  and  being  Sensibly 
affected  with  the  distressed  State  of  their  Protestant  Brethern 
in  these  British  Colonys,  Doe  in  order  to  their  Relief  appoint 
A  Collection  to  be  made  at  the  Church  Doors  of  all  the  Parishes 
in  Scotland,  upon  the  last  Sabbath  in  November  next,  that  is 
the  second  Sabbath  of  December  new  Stile,  and  the  money  so 
collected  to  be  paid  into  Mr  Thomas  Mansfield  and  M'  William 
Hog  merchants  in  Edinburgh,  And  the  General  Assembly  or- 
dains this  Act  and  Recommendation  to  be  read  from  the  Pulpits 
of  all  the  Churches  in  Scotland  the  Sabbath  immediately  pre- 
ceeding  the  day  named  for  the  said  Collection,  and  the  ministers 
at  the  reading  of  it,  to  exhort  the  people  in  the  most  earnest 
manner  to  contribute  according  to  their  Ability  for  a  purpose  so 
Charitable  and  important. 


cviii  APPENDIX. 


XXXI. 


THE   PLAN   OF   UNION,    1758. 

The  plan  of  union  agreed  upon  between  the  Synods  of  New 
York  and  Philadelphia,  at  their  meeting  at  Philadelphia,  May 
29^>  175S. 

The  Synods  of  New  York  and  Philadelphia,  taking  into  serious 
consideration  the  present  divided  state  of  the  Presbyterian 
church  in  this  land,  and  being  deeply  sensible  that  the  division 
of  the  church  tends  to  weaken  its  interests,  to  dishonour  religion, 
and  consequently  its  glorious  Author ;  to  render  government 
and  discipline  ineffectual,  and  finally  to  desolve  its  very  frame ; 
and  being  desirous  to  pursue  such  measures  as  may  most  tend  to 
the  glory  of  God  and  the  establishment  and  edification  of  his 
people,  do  judge  it  to  be  our  indispensable  duty  to  study  the 
things  that  make  for  peace,  and  to  endeavour  the  healing  of  that 
breach  which  has  for  some  time  subsisted  amongst  us,  that  so  its 
hurtful  consequences  may  not  extend  to  posterity ;  that  all  occa- 
sion of  reproach  upon  our  society  may  be  removed,  and  that  we 
may  carry  on  the  great  designs  of  religion  to  better  advantage 
than  we  can  do  in  a  divided  state ;  and  since  both  Synods  con- 
tinue to  profess  the  same  principles  of  faith,  and  adhere  to  the 
same  form  of  worship,  government,  and  discipline,  there  is  the 
greater  reason  to  endeavour  the  compromising  those  differences, 
which  were  agitated  many  years  ago  with  too  great  warmth  and 
animosity,  and  unite  in  one  body. 

For  which  end,  and  that  no  jealousies  or  grounds  of  alienation 
may  remain,  and  also  to  prevent  future  breaches  of  like  nature, 
we  agree  to  unite  and  do  unite  in  one  body,  under  the  name  of 
the  Synod  of  New  York  and  Philadelphia,  on  the  following 
plan. 

I.  Both  Synods  having  always  approved  and  received  the 
Westminster  Confession  of  Faith  and  Larger  and  Shorter  Cate- 
chisms, as  an  orthodox  and  excellent  system  of  Christian  doc- 
trine, founded  on  the  word  of  God,  we  do  still  receive  the  same 
as  the  confession  of  our  faith,  and  also  adhere  to  the  plan  of 
worship,  government,  and  discipline,  contained  in  the  Westmin- 
ster Directory,  strictly  enjoining  it  on  all  our  members  and  pro- 
bationers for  the  ministry,  that  they  preach  and  teach  according 


THE  PLAN  OF  UNION,  1758.  C1X 

to  the  form  of  sound  words  in  said  Confession  and  Catechisms, 
and  avoid  and  oppose  all  errors  contrary  thereto. 

II.  That  when  any  matter  is  determined  by  a  major  vote,  every 
member  shall  either  actively  concur  with,  or  passively  submit  to 
such  determination  ;  or,  if  his  conscience  permit  him  to  do 
neither,  he  shall,  after  sufficient  liberty  modestly  to  reason  and 
remonstrate,  peaceably  withdraw  from  our  communion,  without 
attempting  to  make  any  schism.  Provided  always,  that  this 
shall  be  understood  to  extend  only  to  such  determinations  as 
the  body  shall  judge  indispensable  in  doctrine  or  Presbyterian 
government. 

III.  That  any  member  or  members,  for  the  exoneration  of  his 
or  their  conscience  before  God,  have  a  right  to  protest  against 
any  act  or  procedure  of  our  highest  judicature,  because  there  is 
no  further  appeal  to  another  for  redress;  and  to  require  that 
such  protestation  be  recorded  in  their  minutes.  And  as  such 
a  protest  is  a  solemn  appeal  from  the  bar  of  said  judicature,  no 
member  is  liable  to  prosecution  on  the  account  of  his  protesting. 
Provided  always,  that  it  shall  be  deemed  irregular  and  unlawful, 
to  enter  a  protestation  against  any  member  or  members,  or  to 
protest  facts  or  accusations  instead  of  proving  them,  unless  a  fair 
trial  be  refused  even  by  the  highest  judicature.  And  it  is  agreed, 
that  protestations  are  only  to  be  entered  against  the  public  acts, 
judgments,  or  determinations  of  the  judicature  with  which  the 
protester's  conscience  is  offended. 

IV.  As  the  protestation  entered  in  the  Synod  of  Philadelphia, 
Ann.  Dom.  1741,  has  been  apprehended  to  have  been  approved 
and  received  by  an  act  of  said  Synod,  and  on  that  account  was 
judged  a  sufficient  obstacle  to  an  union  ;  the  said  Synod  declare, 
that  they  never  judicially  adopted  the  said  protestation,  nor  do 
account  it  a  Synodical  act,  but  that  it  is  to  be  considered  as  the 
act  of  those  only  who  subscribed  it ;  and  therefore  cannot  in  its 
nature  be  a  valid  objection  to  the  union  of  the  two  Synods  espe- 
cially considering  that  a  very  great  majority  of  both  Synods  have 
become  members,  since  the  said  protestation  was  entered. 

V.  That  it  shall  be  esteemed  and  treated  as  a  censurable  evil, 
to  accuse  any  member  of  heterodoxy,  insufficiency,  or  immorality, 
in  a  calumniating  manner,  or  otherwise  than  by  private  brotherly 
admonition,  or  by  a  regular  process  according  to  our  known 
rules  of  judicial  trial  in  cases  of  scandal.  And  it  shall  be  con- 
sidered in  the  same  view,  if  any  Presbytery  appoint   supplies 


CX  APPENDIX. 

within  the  bounds  of  another  Presbytery  without  their  concur- 
rence ;  or  if  any  member  officiate  in  another's  congregation,  with- 
out asking  and  obtaining  his  consent,  or  the  session's  in  case  the 
minister  be  absent ;  yet  it  shall  be  esteemed  unbrotherly  for  any 
one,  in  ordinary  circumstances,  to  refuse  his  consent  to  a  regular 
member  when  it  is  requested. 

VI.  That  no  Presbytery  shall  license  or  ordain  to  the  work  of 
the  ministry,  any  candidate,  until  he  give  them  competent  satis- 
faction as  to  his  learning,  and  experimental  acquaintance  with 
religion,  and  skill  in  divinity  and  cases  of  conscience;  and  de- 
clare his  acceptance  of  the  Westminster  Confession  and  Cate- 
chisms as  the  confession  of  his  faith,  and  promise  subjection 
to  the  Presbyterian  plan  of  government  in  the  Westminster  Di- 
rectory. 

VII.  The  Synods  declare  it  is  their  earnest  desire,  that  a  com- 
plete union  may  be  obtained  as  soon  as  possible,  and  agree  that 
the  united  Synod  shall  model  the  several  Presbyteries  in  such 
manner  as  shall  appear  to  them  most  expedient.  Provided  nev- 
ertheless, that  Presbyteries,  where  an  alteration  does  not  appear 
to  be  for  edification,  continue  in  their  present  form.  As  to  di- 
vided congregations  it  is  agreed,  that  such  as  have  settled  min- 
isters on  both  sides  be  allowed  to  continue  as  they  are ;  that 
where  those  of  one  side  have  a  settled  minister,  the  other  being 
vacant,  may  join  with  the  settled  minister,  if  a  majority  choose 
so  to  do  ;  that  when  both  sides  are  vacant  they  shall  be  at  liberty 
to  unite  together. 

VIII.  As  the  late  religious  appearances  occasioned  much  spec- 
ulation and  debate,  the  members  of  the  New  York  Synod,  in 
order  to  prevent  any  misapprehensions,  declare  their  adherence 
to  their  former  sentiments  in  favour  of  them,  that  a  blessed  work 
of  God's  Holy  Spirit  in  the  conversion  of  numbers  was  then  car- 
ried on;  and  for  the  satisfaction  of  all  concerned,  this  united 
Synod  agree  in  declaring,  that  as  all  mankind  are  naturally  dead 
in  trespasses  and  sins  an  entire  change  of  heart  and  life  is  neces- 
sary to  make  them  meet  for  the  service  and  enjoyment  of  God  ; 
that  such  a  change  can  be  only  effected  by  the  powerful  opera- 
tions of  the  Divine  Spirit;  that  when  sinners  are  made  sensible 
of  their  lost  condition  and  absolute  inability  to  recover  them- 
selves, are  enlightened  in  the  knowledge  of  Christ  and  convinced 
of  his  ability  and  willingness  to  save,  and  upon  gospel  encourage- 
ments do  choose  him  for  their  Saviour,  and  renouncing  their 


THE  PLAN  OF  UNION,  1758.  CXI 

own  righteousness  in  point  of  merit,  depend  upon  his  imputed 
righteousness  for  their  justification  before  Gcd,  and  on  his  wis- 
dom and  strength  for  guidance  and  support;  when  upon  these 
apprehensions  and  exercises  their  souls  are  comforted,  notwith- 
standing all  their  past  guilt,  and  rejoice  in  God  through  Jesus 
Christ-  when  they  hate  and  bewail  their  sins  of  heart  and  life, 
delight  in  the  laws  of  God  without  exception,  reverently  and  dil- 
igently attend  his  ordinances,  become  humble  and  selfdemed 
and  make  it  the  business  of  their  lives  to  please  and  glorify  God 
and  to  do  good  to  their  fellow  men  ;  this  is  to  be  acknowledged 
as  a  o-racious  work  of  God,  even  though  it  should  be  attended 
with  unusual  bodily  commotions  or  some   more  exceptionable 
circumstances,  by  means  of  infirmity,  temptations,  or  remaining 
corruptions;   and  wherever  religious  appearances  are  attended 
with  the  good  effects  above  mentioned,  we  desire  to  rejoice  in 
and  thank  God  for  them. 

But  on  the  other  hand,  when  persons  seeming  to  be  under  a 
religious  concern,  imagine  that  they  have  visions  of  the  human 
nature  of  Jesus  Christ,  or  hear  voices,  or  see  external  lights,  or 
have  fainting  and  convulsion-like  fits,  and  on  the  account  of 
these  judge  themselves  to  be  truly  converted,  though  they  have 
not  the  Scriptural  characters  of  a  work  of  God  above  described 
we  believe  such  persons  are  under  a  dangerous  delusion  And 
we  testify  our  utter  disapprobation  of  such  a  delusion,  wherever 
it  attends  any  religious  appearances  in  any  church  or  time. 

Now  as  both  Synods  are  agreed  in  their  sentiments  concerning 
the  nature  of  a  work  of  grace,  and  declare  their  desire  and  pur- 
pose to  promote  it,  different  judgments  respecting  particular 
matters  of  fact,  ought  not  to  prevent  their  union;  especially  as 
many  of  the  present  members  have  entered  into  the  ministry 
since  the  time  of  the  aforesaid  religious  appearances.     L  pon  the 
whole,  as  the  design  of  our  union  is  the  advancement  of  the 
Mediator's  kingdom;  and  as  the  wise  and  faithful  discharge  of 
the  ministerial  function  is  the  principal  appointed  mean  for  that 
glorious  end,  we  judge  that  this  is  a  proper  occasion  to  manifest 
our  sincere  intention,  unitedly  to  exert  ourselves  to  fulfill  the 
ministry  we  have  received  of  the  Lord  Jesus.     Accordingly,  we 
unanimously  declare  our  serious  and  fixed  resolution  by  divine 
aid,  to  take  heed  to  ourselves  that  our  hearts  be  upright,  our  dis- 
course edifying  and  our  lives  exemplary  for  purity  and  godliness  ; 
to  take  heed  to  our  doctrine,  that  it  be  not  only  orthodox  but 


cxji  APPENDIX. 

evangelical  and  spiritual,  tending  to  awaken  the  secure  to  a 
suitable  concern  for  their  salvation,  and  to  instruct  and  encour- 
age sincere  Christians;  thus  commending  ourselves  to  every 
man's  conscience  in  the  sight  of  God ;  to  cultivate  peace  and 
harmony  among  ourselves,  and  strengthen  each  other's  hands  in 
promoting  the  knowledge  of  divine  truth,  and  diffusing  the 
savour  of  piety  among  our  people.  Finally  we  earnestly  recom- 
mend it  to  all  under  our  care,  that  instead  of  indulging  a  con- 
tentious disposition,  they  would  love  each  other  with  a  pure 
heart  fervently,  as  brethren  who  profess  subjection  to  the  same 
Lord,  adhere  to  the  same  faith,  worship,  and  government,  and 
entertain  the  same  hope  of  glory.  And  we  desire  that  they 
would  improve  the  present  union  for  their  mutual  edification, 
combine  to  strengthen  the  common  interests  of  religion,  and  go 
hand  in  hand  in  the  path  of  life ;  which  we  pray  the  God  of  all 
grace  would  please  to  effect  for  Christ's  sake.     Amen. 

The  Synod  agree,  that  all  former  differences  and  disputes  are 
laid  aside  and  buried ;  and  that  no  future  inquiry  or  vote  shall 
be  proposed  in  this  Synod  concerning  these  things ;  but  if  any 
member  seek  a  Synodical  inquiry  or  declaration  about  any  of  the 
matters  of  our  past  differences,  it  shall  be  deemed  a  censurable 
breach  of  this  agreement,  and  be  refused,  and  he  be  rebuked 
accordingly. 


XXXII. 

THE    COLLECTIONS     IN     SCOTLAND     FOR    THE     POOR    AND     DIS- 
TRESSED  PRESBYTERIAN    MINISTERS   IN   PENNSYLVANIA. 

We  give  two  extracts  from  the  MS.  Minutes  of  the  General 
Assembly  of  the  Church  of  Scotland,  and  one  extract  from  the 
MS.  Minutes  of  the  Associate  Synod  (Burger). 

(I.) 

"Act  for  Collection  for  Pensylvania 
1760,  May  26.  Sess.  ult. 

"  The  Committee  named  to  prepare  the  Draught  of  an  Act  for 
a  Collection  for  Relief  of  the  poor  and  Distressed  Presbyterian 
Ministers  in  the  Province  of  Pensylvania  brought  in  the  Draught 
of  an  Act  for  that  purpose  which  being  read  was  approven  of  as 
follows  viz.     At  Edinburgh  the  twentysixth  Day  of  May  One 


THE  COLLECTIONS  IN  SCOTLAND.  Cxiii 

thousand  seven  hundred  and  sixty  years.  Which  Day  there  was 
presented  to  the  General  Assembly  of  the  Church  of  Scotland  by 
the  Reverend  Mr.  Charles  Beatty,  a  petition  from  the  Corpora- 
tion, for  relief?  of  Distressed  Presbyterian  Ministers  in  the  prov- 
ince of  Pensylvania,  the  County  of  New  Castle,  Kent,  and  Sussex 
upon  Delaware,  and  a  Petition  Together  with  a  Memorial  and 
Representation  from  himself  bearing, — That  the  Melancholy  Cir- 
cumstances of  the  Church  of  Christ,  in  those  parts  of  the  Amer- 
ican Wilderness  had  long  been  a  Matter  of  Deep  Concern  and 
Sorrow  to  all  who  have  the  Interest  of  the  Mediator's  Kingdom 
truely  at  heart :  That  the  servants  of  our  Lord,  who  labour  in 
that  Uncultivated  part  of  his  Vineyard,  have  great  and  uncom- 
mon Difficulty  to  struggle,  arising  partly  from  the  Unhappy  Dis- 
positions of  too  many  who  resort  to  those  places,  partly  from 
Surrounding  Barbarians  devoid  of  the  peacefull  tractable  temper 
which  Christianity  requires  and  partly  from  the  situation  or  low 
Circumstances  of  their  respective  Congregations,  many  of  them 
being  called  to  preach  the  Gospel  to  the  poor,  Scattered  through- 
out the  wide  Extended  ffrontiers,  who  are  continually  Shifting 
their  Habitations  ;  their  labour  and  Danger  must  necessarily  be 
great,  while  their  livings  are  small  and,  what  is  still  worse  Ex- 
treamly  precarious ;  though  to  Day  they  may  have  Bread,  to 
morrow  they  may  be  obliged  to  Starve,  or  Earn  it  with  the  sweat 
of  their  Brows.  That  such  Hardships  and  Difficulty's  were  of 
late  Great  increased,  by  a  very  afflicting  Dispensation  of  Provi- 
dence :  an  Indian  War  broke  forth ;  a  savage  Barbarous  Enemy 
prompted  by  the  perfideous  French  fell  on  their  peacefull  Hab- 
itations, and  Time  after  Time,  plundered  and  robed,  Murdered 
and  Scalped,  without  regard  to  Age  or  Sex. — That  as  the  ffrontier 
Countrys  were  mostly  settled  by  people  from  Scotland  and  Eng- 
land, who  have  adopted  the  Standards  of  Doctrine  Worship  and 
Discipline  of  the  Church  of  Scotland,  their  Ministers  have  felt 
the  Blow  severely ;  severall  of  their  Congregations  were  Entirely 
broken  up,  and  numbers  of  their  people  led  into  Captivity,  many 
of  whom  are  in  Bondage  among  the  Heathen  to  this  Day,  sub- 
jected to  the  Crudest  tortures,  and  in  Danger  every  Moment  of 
the  Worst  of  Deaths  :  That  those  who  have  Escaped  with  their 
lives,  are  stript  of  their  all  their  Houses  burnt,  the  fences  De 
stroyed,  their  Plantations  laid  Waste,  and,  to  speak  within 
Bounds,  their  Country  for  Sixty  or  Seventy  Miles,  a  few  Forts 
Excepted,  one  continued  ruin  ;  and,  what  afflicts  them  still  more, 


cxiv  APPENDIX. 

they  are  Deprived  of  the  Means  of  Grace,  being  bereaved  of  their 
faithful  Pastors,  who  were  obliged  to  fly  from  place  to  place,  re- 
duced to  the  Dilemma  of  seeking  shelter  in  the  innermost  parts 
of  the  province  Distressed  With  War,  or  to  go  forth  to  repell  the 
Enemy. — That  the  Honourable  Gentlemen  proprietors  of  the 
Province,  being  deeply  affected  with  the  Calamitious  Circum- 
stances of  the  Inhabitants,  Especially  those  of  the  Presbyterian 
Persuasion,  and  sensible  that  their  Reverend  Ministers  had  Dis- 
tinguished themselves  by  their  Loyalty  to  the  best  of  Kings  in 
promoting  Religion,  Virtue  and  Industry,  Among  the  people  un- 
der their  Care,  have,  out  of  their  great  Benevolance  and  Human- 
ity Erected  a  Charitable  Corporation,  by  Letters  Patent,  have 
cheerfully  set  their  shoulders  to  this  Burden,  and  will  Exert 
themselves  to  the  Utmost ;  But  finding  that  all  they  can  do  will 
go  but  a  short  Way  towards  raising  the  sum  which  it  necessarily 
requires  they  did  Nominate  and  Appoint  the  foresaid  Reverend 
Mr.  Charles  Beatty  humbly  to  supplicate  the  Charitable  Assist- 
ance of  the  General  Assembly,  in  behalf  of  an  Infant  Daughter 
of  the  Church  of  Scotland,  Helpless  and  Exposed  amidst  a  Vast 
Wilderness,  Without  whose  friendly  aid  many  ffaithfull  Ministers 
of  Christ,  and  Zealous  Asserters  of  British  Liberty,  will,  tis  to  be 
feared,  Languish  in  Misery  and  Want ;  many  Congregations  no 
more  hear  the  Glad  tidings  of  Salvation,  and  Vast  Numbers  of 
the  rising  Generation  be  for  ever  Deprived  of  the  most  inestima- 
ble Blessing,  publick  Institutions,  and  Gospel  Ordinances.— The 
General  Assembly  having  considered  the  above  Petition  and 
Representation,  Together  with  the  Certificates  and  Recommen- 
dations therewith  produced,  by  the  said  Mr.  Beatty  Do  authorise 
and  appoint  a  Collection  to  be  made  at  the  Church  Doors  of  all 
the  parishes  in  Scotland  on  the  Second  Lord's  Day  of  ffebruary 
next,  being  the  Eighth  day  of  that  Month  in  the  year  One  thou- 
sand seven  hundred  and  sixtyone,  hoping  that  a  Collection  for 
such  a  pious  Charitable  Design  will  meet  with  that  favourable 
reception  which  its  Importance  and  interesting  Nature  pleads 
for.  The  Assembly  Do  further  appoint  the  Money  that  shall  be 
collected  to  be  paid  unto  Mr.  William  Hogg  and  Son,  Merchants 
in  Edinburgh  to  be  by  them  immediately  transmitted  to  the 
Trustees  of  the  Charitable  Corporation,  who  are  hereby  impow- 
ered  and  Directed,  in  Conjunction  with  a  Committee  of  the 
United  Synod  of  Philadelphia  and  New  York,  to  apply  such 
sums  as  they  shall  receive  for  the  Support  and  Relief  of  such 


THE  COLLECTIONS  IN  SCOTLAND.  CXT 

Ministers  as  are,  or  may  hereafter  be  Called  to  preach  the  Ever- 
lasting Gospel  among  the  benighted  Indians,  or  to  such  Congre- 
gations as  cannot  afford  them  sufficient  maintinance.  And  the 
Assembly  ordain  this  Act  and  Recommendation  to  be  read  from 
the  pulpits  in  all  the  Churches  in  Scotland,  the  Sabbath  Imme- 
diately preceeding  the  day  named  for  making  the  said  Collection 
with  suitable  exhortations." 

(2.) 

LETTER  OF  THANKS   FROM  THE  CORPORATION   FOR  THE  RELIEF 

OF   POOR  AND   DISTRESSED    PRESBYTERIAN   MINISTERS. 

"  1764,  June  1,  Sess.  8. 
"  There  was  given  in  a  Letter  of  thanks  to  this  Venerable 
Assembly  from  the  Corporation  of  the  City  of  Philadelphia  for 
the  relief  of  poor  and  distressed  Presbyterian  Ministers  and  of 
their  Widows  and  Children  for  the  Charitable  Donation  of  One 
Thousand  two  hundred  and  Eighty  four  Pounds  four  Shillings 
and  Eleven  pence  Sterling  transmitted  them  at  Sundry  times  for 
the  above  purpose;  which  Letter  was  read  and  ordered  to  be 
recorded.  The  Tenor  whereof  follows.  To  the  Very  Reverend 
and  Honourable  the  General  Assembly  of  the  Church  of  Scot- 
land, The  Address  of  the  Corporation  in  the  City  of  Philadelphia 
for  the  relief  of  poor  and  distressed  Presbyterian  Ministers  and 
of  their  Widows  and  Children,  Very  Reverend  and  Honourable 
Gentlemen,  We  the  Corporation  for  the  relief  of  poor  and  dis- 
tressed Presbyterian  Ministers  and  of  their  Widows  and  Children 
beg  leave  to  Express  to  you  the  high  sense  We  have  of  your 
Condescension  and  Goodness  in  promoting  our  pious  and  benev- 
olent designs  laid  before  you  by  our  Worthy  Agent  the  reverend 
Mr.  Charles  Beatty.  To  your  extensive  Influence  and  laudable 
Example  under  the  smiles  of  a  kind  providence  We  ascribe  much 
of  our  Success  in  England  and  Ireland.  The  Condition  of  our 
Numerous  Frontier  Settlements  is  still  deplorable  for  want  of 
Stated  Ministers  and  Gospel  Ordinances.  The  poverty  of  many 
of  our  Ministers  and  of  their  Widows  and  Children  is  truely  dis- 
tressing and  these  Afflictions  were  greatly  heightened  by  a  Most 
Barbarous  and  bloody  War  with  the  Indian  Nations  when  We 
made  the  first  Efforts  for  their  relief,  and  applied  to  our  Christian 
Brethren  for  their  Charitable  Assistance.  From  London  We 
have  had  remitteinces  to  the  amount  of  Twelve  Hundred  and 
Eighty  four  pounds  four  shillings  and  Eleven  pence  By  Messrs. 


cxvi  APPENDIX. 

Dennis  de  Berat  and  Company,  which  was  paid  them  by  Messrs. 
Hogg  of  Edinburgh,  Father  and  Son  in  the  name  of  the  General 
Assembly  of  the  Church  of  Scotland  ;  which  sum  We  thankfully 
accept,  and  beg  leave  to  Assure  you  that  we  shall  always  endeav- 
our with  the  utmost  ffidelity  to  execute  the  Trust  reposed  in 
us  according  to  your  pious  Intentions  mentioned  in  the  Act  of 
Assembly  for  this  purpose.  We  determined  to  know  what  sums 
of  Money  might  be  Contributed  and  for  what  purposes,  before 
We  began  to  make  any  distributions  thereof,  That  We  might 
execute  every  trust  according  to  the  directions  and  designs  of 
the  Charitable  Donors.  But  since  Mr.  Beatty's  arrival,  We  have 
contributed  five  hundred  pounds  to  recover  Liberty  to  some  of 
our  fellow  Citizens  and  Christian  friends,  who  have  long  endured 
a  most  distressing  Captivity  among  Savage  and  Barbarous  Ene- 
mies. We  have  bestowed  a  Considerable  sum  to  Relieve  a 
Society  of  Christian  Indians  that  suffered  greatly  in  the  late 
Wars ;  And  we  have  provided  that  proper  persons  be  sent  with 
all  convenient  speed  to  visit  and  preach  among  all  the  frontier 
Inhabitants,  and  to  report  how  we  may  best  promote  the  King- 
dom of  Christ  among  them  and  the  Indian  Nations  in  their 
Neighbourhood.  We  sincerely  congratulate  you  on  the  prospect 
of  a  peace  so  honourable  to  our  most  Gracious  Sovereign  and 
the  British  Nation,  so  much  for  the  benefite  and  safety  of  these 
Colonies  in  America,  and  which  must  afford  so  many  and  such 
delightful  opportunities  of  Enlarging  the  Borders  of  Christ's 
Kingdom  in  these  remote  parts  of  the  Earth.  We  rejoice  that 
While  the  fields  look  white  for  harvest  we  are  in  some  measure 
enabled  to  work  as  Labourers,  and  that  we  may  yet  confide  in  our 
Christian  Brethren,  for  their  aid  in  so  Glorious  and  so  extensive 
an  undertaking.  As  We  presume  that  it  will  give  pleasure  to 
your  Venerable  Assembly  to  be  made  acquainted  with  our  pro- 
ceedings, as  we  shall  ever  account  it  a  singular  felicity  to  merit 
your  Esteem  and  approbation,  and  shall  earnestly  and  constantly 
pray  that  Christ  our  Great  Redeemer  may  ever  preside  in  your 
Assemblies  and  distinguish  you  with  peculiar  honours  amidst  all 
his  Churches,  We  are,  Very  Reverend  and  honourable  Gentle- 
men, With  the  most  Sincere  Esteem  and  Respect,  your  most 
obliged  and  obedient  humble  Servants,  Sealled  with  our  Seall, 
and  Signed  in  our  Names  and  by  our  appointment  at  Phila- 
delphia this  tenth  day  of  February  One  Thousand  Seven  hun- 
dred and  Sixty  three  by  (signed)  Rev.  Cross,  Presdt. 


THE  COLLECTIONS  IN  SCOTLAND.  CXVli 


(30 
EXTRACTS   FROM   MINUTES  OF   ASSOCIATE  SYNOD   (BURGER). 

Aug.  26,  1760.— "Transmitted  likewise  from  the  Com.  of  Bills 
and  read  a  printed  memorial  and  representation  from  Mr.  Charles 
Beatty   minister    at    Nishaminy   in    name    and   behalf   of    the 
Synod  of  York  and  Philadelphia,  and  of  the  corporation  for  the 
relief  of  poor  and  distressed  Presbyterian  ministers  in  the  prov- 
ince of  Pa,  the  counties  of  New  Castle  Kent  and  Sussex  upon 
Delaware;  wherein  the  memorialist  shews  what  great  hardships 
these  ministers  have  been  and  still  are  exposed  unto  in  preach- 
ing the  everlasting  gospel  and  promoting  religion  in  these  places, 
both   among  professed    Protestants    and    likewise   among  the 
heathen  Indians;  that  these  ministers  were  exposed  to  these 
hardships  by  means  of  the  very  small  allowances  granted  for 
their  support  and  otherwise;  whereby  their  families  also  were 
reduced  to  great  wants,  while  they  themselves  were  alive,  and 
the  yet  still  greater  straits  their  widows  and  fatherless  children 
were  exposed  to  after  their  death ;  and  so  claiming  the  Synod's 
sympathy  not  only  for  the  present  relief  of  the  objects  of  charity 
above  mentioned,  but  likewise  for  the  support  of  faithful  minis- 
ters employed  in  the  work  of  the  gospel,  and  in  promoting  the 
interest  and  kingdom  of  the  glorious  redeemer  for  the  future,  in 
the  wilds  of  America  ;  all  which  are  more  fully  set  forth  in  the 
memorial  and  representation  foresaid.-The  Synod  having  con- 
sidered the  same  together  with  a  letter  from  the  foresaid  Mr 
Beatty  to  the  Synod  which  was   read;   as  also  the  report  of 
several  members  who  had   seen   and   been   satisfied  with   Mr. 
Beattys  credentials,  they  agreed   in   recommending  it  to   the 
several  sessions  and  congregations  within  their  bounds,  to  make 
a  collection  for  the  ends  above  mentioned  between  this  and  their 
next  meeting;  and  further  appointed  that  the  several  Presby- 
teries transmit  their  Quotas  when  collected  to  Mr.  Robert  Don- 
aldson merchant  of  Glasgow,  to   remain  in  his  hand  till  the 
Synod  shall  send  the  money  over  sea  to  those  in  whose  favour 
it  is  collected.     Moreover  the   Synod   appointed   Mess.  James 
Fisher  and  John  McCara  to  write  and  have  in  readiness  a  letter 
to  be  sent  along  with  said  money." 

0ct  7   ! 763.— "Read  a  letter  from  Thomas  Allison  D.D.  Sec. 
to  the  corporation  in  the  city  of  Philadelphia  for  the  relief  of  the 


CXVlii  APPENDIX. 

poor  and  distressed  Presbyterian  ministers  and  their  widows  and 
children,  signed  in  name  and  by  order  of  the  said  corporation,  and 
sealed  with  their  seal  directed  to  Mess.  John  McCara  and  John 
Pattison  and  dated  at  Philadelphia  Feb.  14,  1763  offering  the 
sincere  and  hearty  thanks  of  the  corporation,  to  the  Brethren  of 
the  Associate  Synod  and  to  all  the  charitable  and  well  disposed 
friends  who  have  contributed  for  spreading  of  the  gospel  among 
the  Indians;  signifying  that  at  all  times  they  would  honour  the 
brethrens  correspondence  with  them ;  and  declaring  that  they 
believed  there  were  not  anywhere  in  the  christian  churches,  any 
number  of  men  who  were  more  unanimous  and  sincere,  in  be- 
lieving and  professing  an  adherence  to  the  system  of  principles 
exhibited  in  the  Confession  of  Faith,  Catechisms,  larger  and 
shorter,  Directory  for  Worship  and  form  of  Church  Government, 
professed  and  authorized  by  the  church  of  Scotland,  than  in  the 
United  Synod  of  N.  Y.  &  Philadelphia,  and  which  contains 
several  other  particulars  as  the  letter  itself  more  fully  bears. 

"  Read  also  the  address  of  the  foresaid  corporation  to  the 
Associate  Synod  in  Scotland,  sealed  with  their  seal  and  signed 
in  their  name,  and  by  their  appointment,  at  Philadelphia  the 
14th  day  of  Feb.  1763  by  Robert  Cross  Pres.  and  V.  D.  M.  which 
address  was  endorsed  and  presented  by  Mess.  McCara  &  Pattison, 
and  sets  forth  the  high  sense  they  had  of  the  condescension  and 
goodness  of  the  Synod  in  promoting  their  pious  and  benevolent 
designs  laid  before  them ;  and  offering  the  sincere  and  hearty 
thanks  of  the  corporation  to  the  Synod  for  their  charitable  con- 
tributions which  they  had  received ; — promising  always  to  en- 
deavour with  the  utmost  fidelity,  to  execute  the  trust  reposed  in 
them,  according  to  the  pious  intentions  of  the  Synod,  mentioned 
in  their  letter  of  advice  for  that  purpose.  Also  setting  forth  that 
they  had  laid  a  hopeful  foundation  to  provide  for  ministers 
widows  and  children,  that  they  had  bestowed  a  considerable 
sum,  to  relieve  a  Society  of  Christian  Indians  that  suffered 
greatly  in  the  late  war;  that  they  had  provided  that  proper  per- 
sons be  sent  with  all  convenient  speed,  to  visit  and  preach  among 
all  the  frontier  inhabitants  and  to  report  how  they  might  best 
promote  the  Kingdom  of  Christ  among  them  and  the  Indian 
nations  in  their  neighbourhood ;  with  several  other  particulars 
as  the  address  itself  more  fully  bears — which  letter  and  address 
were  received  by  the  Synod  with  all  due  respect." 


THE  SYNOD  OF  NEW  YORK  AND  PHILADELPHIA.      cxix 


XXXIII. 

CORRESPONDENCE  BETWEEN  THE  SYNOD  OF  NEW  YORK  AND 
PHILADELPHIA  AND  THE  GENERAL  ASSEMBLY  OF  THE 
CHURCH   OF   SCOTLAND,    1770. 

This  correspondence  has  been  taken  from  the  MS.  Minutes  of 
the  General  Assembly  of  the  Church  of  Scotland,  access  to  which 
was  freely  given  me  in  the  summer  of  1884,  through  the  kindness 
of  Rev.  Prof.  A.  F.  Mitchell,  D.D.,  and  Mr.  Douglas. 

(I.) 

"  Letter  from  the  Moderator  of  the 
Synod  of  N.  York. 

1770,  May  29,  Sess.  5. 

"  There  was  produced  and  read  a  Letter  from  the  Moderator 
of  the  Synod  of  New  York.  The  Tenor  whereof  follows.  Rev- 
erend Sir,  The  Synod  of  New  York,  and  Philadelphia,  being  per- 
suaded it  will  answer  many  valuable  purposes,  have  come  to  the 
Resolution  of  holding  correspondence  by  Letters  with  the  Prot- 
estant Churches  in  Europe.  This  they  hope  will  not  only  be  a 
mean  of  receiving  and  communicating  information,  advice  or 
assistance  on  particular  occasions,  but  an  expression  and  testi- 
mony of  that  Love  and  Union  which  ought  to  subsist  between 
one  part  of  the  Catholic  Church  and  another,  how  remote  soever 
in  respect  of  situation.  Having  formed  such  a  Resolution,  it 
was  natural  for  them  first  to  turn  their  eyes  to  the  Church  of 
Scotland,  to  which  they  are  of  all  others  the  most  entirely  con- 
formed, and,  from  which  indeed  they  may  be  said  to  have  derived 
their  origin.  Many  or  most  of  the  first  Presbyterian  Ministers 
in  this  Country  had  their  education  in  Scotland,  and  formed 
their  infant  Societys  on  the  model  of  your  most  excellent  Con- 
stitution ;  and  now,  that  the  body  has  become  more  considera- 
ble, we  continue  steadily  attached  to  the  same  principles.  The 
Westminster  Confession  of  Faith  and  Catechisms  are  publickly 
adopted  by  every  Minister,  as  a  test  of  Orthodoxy  at  his  admis- 
sion, and  the  laws  and  practice  of  the  Church  of  Scotland  have 
Chief  Authority  with  us  in  point  of  Government.  The  Churches 
under  our  Care  are  scattered  over  the  Provinces  of  New  York, 
New  Jersey,  Pensylvania,  Maryland,  Virginia,  and  the  Carolinas, 


€XX  APPENDIX. 

an  extent  of  near  one  thousand  miles.  It  is  but  about  seventy 
years  since  the  first  Presbytery  met  in  this  Country ;  the  Synod 
now  consists  of  ten  Presbyteries,  which  contain  from  the  Ac- 
counts taken  this  year  one  hundred  and  twenty  seven  Ministers, 
besides  these,  there  are  about  two  hundred  vacancies,  that  is  to 
say,  Congregations  or  Societys  formed,  altho'  not  as  yet  having 
houses  built  for  publick  Worship,  and  depending  on  this  Synod 
for  supply  ;  a  great  number  of  these  could  support  Ministers  sin- 
gly, if  they  could  procure  them,  and  the  rest  by  joining  two  or 
three  together,  and  from  the  rapid  population  of  the  Country, 
new  Societys  are  formed  every  year,  and  the  old  increase  in 
number.  We  return  thanks  to  your  Venerable  Body  for  the 
great  Assistance  that  has  been  formerly  given  by  the  Church  of 
Scotland  to  the  Presbyterian  interest  in  this  Country ;  what  we 
chiefly  want  at  present  is  Ministers,  the  demand  for  them  being 
much  greater  than  the  supply.  We  are  sensible  of  the  difficulty 
of  proposing  any  particular  Scheme  for  remedying  this  evil,  but, 
perhaps,  the  Knowledge  of  our  situation  in  Scotland,  by  means 
of  the  present  letter,  may  induce  some  piously  disposed  young 
men,  of  sound  principles  to  visit  America,  or  to  make  such  in- 
quiries as  may  afterwards  be  followed  by  this  effect.  We  shall 
esteem  it  a  great  happiness  to  hear  from  you,  and  to  know  your 
state ;  and  in  the  mean  time  conclude  with  Praying  that  Al- 
mighty God  may  eminently  bless  the  Church  of  Scotland,  and 
that  the  purity  of  her  Faith  and  Worship  may  continue  un- 
tainted, and  her  external  privileges  be  handed  down  unviolated 
to  the  latest  ages.  Signed  in  name,  presence,  and  by  appoint- 
ment of  the  Synod,  by  Reverend  Sir,  Your  most  obedient,  and 
most  humble  servant,  (signed)  William  Kirkpatrick,  Moderator 
of  the  Synod,  addressed,  To  the  Reverend  the  Moderator  of  the 
General  Assembly  of  the  Church  of  Scotland,  to  be  communi- 
cated. And  it  having  been  moved,  that  a  standing  committee 
be  appointed,  first  to  draw  up  an  Answer  to  the  above  Letter, 
and  then  to  continue  the  correspondence  from  time  to  time,  to 
consist  partly  of  Members  of  this  Assembly,  and  partly  of  other 
Ministers  and  Elders  near  to  this  place,  which  Motion  having 
been  considered  by  the  General  Assembly,  they  appointed  the 
following  Committee  to  draw  up  an  answer  to  the  above  letter, 
and  bring  the  same  into  this  Assembly,  and  also  to  bring  in  a 
Nomination  of  a  proper  standing  Committee  to  correspond  with 
the  Synod  of  New  York  viz.  Principal  Robertson,  Doctor  James 


THE  SYNOD  OF  NEW  YORK  AND  PHILADELPHIA.      cxxj 

McKnight,  Doctor  James  Blenshall,  Principal  Leechman,  Mr. 
David  Thomson,  Doctor  John  .Chalmers,  Principal  Murison, 
Ministers,  Mr.  Patrick  Boyle,  Mr.  Sollicitor  Dundas,  Mr.  Alex- 
ander Ferguson,  The  Procurator,  Sir  James  Cockburn,  Provost 
Ingram  and  Dean  of  Guild  Smellie,  Ruling  Elders,  and  appointed 
them  to  meet  in  this  place  at  the  rising  of  this  sederunt." 

(20 

"  Answer  to  the  Letter  from  the 
Synod  of  New  York. 

1770,  June  4,  Sess.  Ult. 
"  The  General  Assembly  called  for  the  report  of  the  Committee 
appointed  to  prepare  an  Answer  to  the  letter  from  the  Moderator 
of  the  Synod  of  New  York  and  a  nomination  of  a  standing  Com- 
mittee to  correspond  with  that  Synod,  the  same  was  given  in  and 
read.     The  Tenor  whereof  follows.    Reverend  Sir,  The  Ministers 
and  Elders  met  in  the  General  Assembly  of  the  Church  of  Scot- 
land, have  considered  the  letter  of  the  Reverend  Synod  of  New 
York,  and  Philadelphia,  with  the  attention  due  to  so  respectable 
a  body.    As  love  and  union  ought  to  subsist  among  all  the  Mem- 
bers of  the  Catholic  Church,  we  are  persuaded  that  very  happy 
effects  may  result  from  a  proper  correspondence  between  the 
Protestant  Churches  in  different  parts  of  the  world,  and  shall 
not  be  wanting  on  our  part  to  promote  this  brotherly  intercourse. 
It  affords  us  great  satisfaction  to  hear  of  the  prosperity  and  rapid 
population  of  the  Provinces  of  New  York  and  Philadelphia,  and 
we  are  deeply  affected  with  the  circumstances  of  such  of  your 
people  as  are  destitute  of  the  religious  instructions  which  they 
wish  to  receive,  we  have  no  doubt,  but  that  there  may  be  found 
in  this  Country  several  young  men  regularly  educated,  and  well 
qualified  by  their  piety  and  literature,  to  undertake  the  Charge 
of  some  of  your  vacant  Congregations,  and  labour  among  them 
in  the  work  of  the  Lord.    The  General  Assembly  has  appointed  a 
Committee  of  Ministers  and  Elders  to  correspond  with  your  rev- 
erend Synod,  upon  receiving  proper  information  from  you,  con- 
cerning the  situation  and  circumstances  of  any  vacant  Congrega- 
tion which  you  wish  to  provide  with  a  Minister,  this  Committee 
will  use  its  endeavour  to  find  a  person  duly  qualified  to  supply  it. 
We  conclude  with  praying  that  Almighty  God  may  bestow  his 
best  blessings  upon  you  and  upon  your  people,  and  that  he  may 


CXXii  APPENDIX. 

give  such  success  to  your  labours,  that  they  may  promote  the  in- 
terests of  religion  and  virtue,  and  prove  a  Crown  of  joy  to  you 
in  the  day  of  the  Lord  &c.  dated  Edinburgh  the  fourth  day  of 
June  one  thousand  seven  hundred  and  seventy.  Which  having 
been  considered  by  the  General  Assembly  they  approved  thereof 
and  the  Moderator  subscribed  the  above  answer  in  their  presence, 
and  the  General  Assembly  appointed  all  the  Ministers  of  the 
Presbytery  of  Edinburgh  as  a  Committee  to  correspond  with  the 
Synod  of  New  York." 


INDEX. 


Abbot,  George 48,  50,  52,    89 

Abercrombie,  Robert 3351  336 

Aberdeen,  Scotland .   137,  *98 

Abernethy,  John 167,  199,  202,  204 

Ability,  natural lxxxviii 

Abingdon,  Va  347 

Abington,  Pa 171,  237 

Abjuration  oath 254 

Academy  at  New  London 304 

Accomac,  Va 1171  II8 

A  cqueboque 3*4 

Act  of  Assembly,  N.  Y.,  to  settle  min- 
istry   107,  143,  156 

Act,  Conventicles 85 

Act,  The  Five-miles 85 

Act  of  uniformity. 83 

Acton  near  London xli 

Adair,  Patrick  94i  IX3 

Adams,  Eliphalet 128 

Adopting  Act,  American.  .205,  216-221, 
222, 232, 233, 236,237,  265,  267,  270, 

272,   318,  319,  320,  321,  322,  370 

Da  vies'  explanation  of 308 

Interpretation  of 245,  247,  265 

Scotch,  1690 218 

Adoption 24 

"Advice  for  promoting  peace  "' 196 

Advocates'  library 127,  129,  lxx 

Airies,  Scotland 182,  civ 

Albany,  N.  Y.  87,  88,  100, 108,  313,  342,  349 

Alderny 42 

Alexander,  Archibald 304,  305,  307,  326 

David 261,262,263,274,  275, 

lxxx, lxxxi 

Joseph 328 

Robert lxxxv 

Alison,  Francis  .254,261,  262,  263,  267, 

304,  305,  322,  326,  xcvi 

Allin,  John 121 

Alleine  Joseph 324 

Allentown,  N.J 237 

Allison,  Thomas... cxvn 

Alness,  Scotland 122 

Alsop,  Vincent    . . .  135,  lvm 

Allen,  Thomas xxxn 

American  Antiquarian  Soc. . .  .180,  185,  189 

Amyraldianism,  Dan'l  Williams' 134 

Amsterdam 190,  cv 

Anabaptists  .   ..7,  9,  10,  105,  258,  xxxv, 

lxiii,  lxix,  lxxvii 

Anderson,  James     .   145,  164,  1^8,  173, 

175,   176,  179,  180,  182,  184,  1S7, 

192,   197,  215,  216,   231,  237,  245, 

279,280, 290,  291,  lxx,  lxxiii,  Ixxvi, 

lxxix,  lxxx,  lxxxii,  lxxxiv 

Robert lxxxiv 

William 176 

Andover,  Mass xxxm,  1 


Andrews,  Jedediah.  .125,  126,  127,  140, 

142,  159,  173,  174,  209,  211,213, 

215,  216,  230,  231,  237,  263,  305, 

liv,  lv, 

Andros,  Edmund 104, 

Angel  of  church  of  Ephesus 

Anglesey,  Earl  of. 

Anglo-Catholic  party 5.  12,  14,  27, 

55,  57  ;  theories  of  church  gov- 
ernment  51, 

Anglo-Hibernus ... 

Annapolis.  Port,  Maryland 

Annan,  William   

Anne,  Queen 185,  287, 

Anne  Rundell,  Maryland 

Annesly,  Samuel 1 

Anselm   15,  17,  18,  19, 

Ante-Nicene  church . 4,  5, 

Anti-Burger  Presbyterians  in  Ameri- 
ca  

Anti-Christ,  17  :  enthroned  in  the 
church  ot  Rome,  3;  Anti-Chris- 
tian doctrine.    • 

Antinomianism,  254,  2^9  ;  Crisp's. . . . . 

Anti-Subscriptionists  in  Synod  of  Phil- 
adelphia  

Antrim 115.  *39,  *4xi  l64i 

Antwerp    ;    

Apologetical  narration 

Apostolical  succession _    2,3, 

Appeals  from  inferior  to  superior  Ju- 
dicatories   

Applegarth.  Scotland 

Appleton,  Nathaniel. 

Aquinas,  Thomas 

Arabia 


no 
viii 


276 

76 
134 

216 
202 
102 

64 


Archbishops 

Archdeacons 

Argyle... 

Argyleshire 

Ananism   

Arius 

Armagh xviii, 

Arminianism ....  16,  23,  24,  34,  50,  187. 

Armstrong,  James 134,  165,  190 

194,  20; 

James  F 

Arnot,  Andrew 

Articles,  essential  and  necessary,  219, 
220,  221,  233,  236,  320,  321  ;  extra- 
essential,  236;  fundamental,  213; 
against  Hemphill,  231  ;  neces- 
sary, 233,  320,  321  ;  non-essen- 
tial    220, 

Articles  of  Perth 49<  5°i 

of  Religion,  Church  of  Ire- 
land     

Thirty-nine 29.  35,  48,  52, 

(cxxiii) 


£ 

41 
41 
civ 
292 
197 
19.5 

XXII 

204 

,  lix 

352 
278 


236 

56 


CXX1V 


INDEX. 


Ashe,  Simeon 80 

Ashley  River,  S.  C 116,  128,  xlyi, 

xlvii,  lxix 

Ashurst,  Henry.  Sir 98,  154,  xxxviii 

Assemblies  of  the  uhurch,  xii ;  classi- 
cal, 65,  66 ;  general,  8,  45,  49  ; 
cecumenical,  45,  70;  national,  2, 
70,  72  ;    provincial,  2,  70,  72,  75  ; 

Synodal   ..    70 

Assembly,  General,  of  Amer.  Presb.Ch. 

362  scq. 
Assembly,  General,  Church  of  Scot- 
land, 33,  36,  41,  44,  56,  58,  59,  68, 
74,  161,  169,  178,  179,  182,  183, 
200,  201,  203,  210,  254,  293,  308, 
323.  cii,  cxii,  cxiii,  cxv,  cxvi ;  cor- 
respondence   with    N.   Y.    and 

Phila. . cxix 

Assembly  at  Cambridge xxiii 

Assembly's  College  at  Belfast 186 

Assembly,  Dutch  Reformed 341 

at  Exeter  196 

of  Maryland 136 

Provincial,  of  Lancashire 73,     80 

Provincial,  of  London,  68,  71,80,     87 

N.Y.. 155 

in  Warwickshire  i 

Associate  Presbytery ._. 255 

Associations  of  Boston,  xcvii ;  Cum- 
berland, 78  ;  Devonshire,  78  ; 
Dublin.  78,  133  ;  Essex,  78  ;  Mas- 
sachusetts, 133  ;  Westmoreland, 

78  ;  Worcestershire 77 

Assurance  of  Faith 20,  2 r,  24,     25 

Athanasius 13 

Atheism 137 

Atonement 15,  17,     18 

Augustine 15,  16,  17,  18,  19,     19 

Augustinianism 15,  16,  17,  18,  19,     20 

Awakening,  the  Great 250  seq 

Backerus,  John 103 

Bailie,  Robert 60,  74,  92,  xxxviii 

Baird,  C.  W.   ...  147,  151,  152,  179,  180, 

187,  242,  286,  347 

Balch,  Hezekiah 328 

Hezekiah  J 328 

Baldernock,  Scotland 256 

Ball,  Eliphalet 330 

John 24 

Ballykelly,  Ireland 188 

Baltimore,  Md 172,    Hi 

Lord in,  xlii 

Bancroft,  Archbishop 45,  46,  48,    88 

George 87,106,111,148,155, 

.  156,  348,  349i  355 
Baptism,  viii  ;  ceremonies  in,  32 :  in- 
fants, xxviii.xxix;  covenants  at, 
262,  274,  279,  281  ;  Presbyterian 
doctrine  of,  100;  validity  of  Ro- 
man Catholic 2,      3 

Baptists  in  Middle  colonies,  1759 3^ 

Barbadoes 105,115,  117,  118,  154, 

xlv,  xlvii,  xlviii,  xlix 

Barber,  Jonathan 251 

Barker,  Matthew 200,  lviii 

Barnett,  England 192 

Barnsted  Downs,  S.  C 224 

Barrett,  Thomas 116,  128,  xlvii 

Barrier  Act  of  1697 356 

Barrowism 92,     95 


llll 

llil 
llii 


liii 
liii 
liii 


Bar  ton ,  Noah Ixv 

Bartow,  John 149,  155,  15C,  lxv 

Basset,  Nathan.   ..223,  225,  226,  227,  lxxxix 

Robert 103 

Barnstable,  Mass xxxiv 

Bastwick,  John,  Dr 51,     64 

Bates,  William  81,  82,  135,  lviii 

Bath,  England 124 

Battie,  John ....  Ill,  liii 

Baxter,  Richard.. .24,  73,  77,  78,  79,  80, 
81,  82,  83,  84,  95,  98,  112, 
132,  134,  298,  xxxviii,  xli,  xliii 

Baxterianism 134 

Bayley,  Mr 103 

Beake,  Richard 

Beal,  Alex  120, 

Beal,  Charles 

Beal,  James 120, 

Beal,  Col.  Ninian 113,  114,  119, 

120,  hi,    liii 

Beall,  Ninian,  Junior 

Thomas,  Senior 

Thomas,  Junior 

Beatty,  Charles.. 270,  281,  304,322,  325, 

326,  333,  cxiii-cxvii 

Bedford,  N.  Y 107,  151,  152,  187,  242 

Belcher,  Gov 300 

Belfast. ..37,  94,  164,  194,  199,  203,  205,  228 

Belfast  Society 202,203 

Bellamont,  Earl  of 148,  xlviii 

Bellamy,  Joseph 251,  259,  282,  283 

Bellingham,  Rev.  Mr xxxii 

Bennet,  Joseph 301 

Philip 109 

Richard 109,  in 

William 90,  105 

Berat,  Dennis  de.. cxvi 

Berkeley,  Sir  William 109,  no,  in,  112 

Bermudas 88,  225 

Bernard,  Nicholas xviii 

Bertram,  William 237 

Berwick  on  the  Tweed 33,     91 

Bethlehem,  N.  Y 237 

Beverly  Manor,  Virginia 289,  291 

Beyse,  Henry 152 

Beza,  Theodore 33,     42 

Bibb,  Thomas lv 

Bible,  the  only  rule  of  faith 197 

Bishop,  John 104,  xxxv 

Bishops,  diocesan,  187;  in  a  Presby- 
tery, -j.1,  44,  xxv ;  and  Presbyter 
one  in  Scripture,  2,  75,  77 ; 
American  dread  of,  345 ;  over- 
thrown in  Scotland . .     56 

Black  Acts 45 

Samuel 328 

Blackman,  Adam xxxv 

Blackstock,  Battle  of 353 

Blake,  Joseph 223 

Blaikie,  Alex 130,  188,  335,  337,  349, 

352,  359 

Blair,  James 119 

:  John   270,304,321,322 

Robert 94 

Samuel,  237,  238,  244,  256,  257, 259, 

263,  266,  267,  270,  296,  304,  xciii,       c 

Blenshall,  James cxxi 

Blinman,  Richard   xxx,  xxxiii 

Block  House,  Georges  River 300 

Blood  Plot 113,  141 

Blount,  Mr 193 


INDEX. 


CXXV 


Blue  Ridge 292 

Bodily  commotions 318,  cxi 

Boehm,  J 311 

Boel,  Dominie 240 

Bohemia  Manor,  Md 193,  lxxxvii 

Bolton,  Robert 90,  105,  152 

Bond,  of  Barbadoes xlviii 

Bondet,  Rev.  Mr 148,  149,  155 

Bonrepos,  Dr 108 

Book  of  Canons 52,  55,    56 

of   Common    Order.. 31,    32,   55; 

laid  aside 68 

of  Com.  Prayer.  .29,  30,  31,  32,  35, 

56,  88,  89,  147,   xl ;   the  taking 

away  of 67 

of  Discipline,  Cartwright's i-xvii 

of  Homilies 89 

of  Sports 34,  50,  52,  53 

Boote,  Humphrey m 

Boothby,  Maine 337 

Boreland,  Krancis 128 

John   300 

Borthwick,  Scotland. 116 

Boston .91,  no,  116,  123,  125,  126, 

127,  152,  153,  159,  188,  191,  225, 
228,  229,  282,  xxx,  xxxi,  xxxii, 
xxxiv,    xxxvi,    xxxix,    xlv,    xlix, 

lxxx,  lxxxix,  xc 

Ministers  at 166,  225,  xlix 

Thomas 254 

Bostwick,  David 282,  324 

Bothwell,  Battle  of 127 

Bourne,  of  Mashpee xxxix 

Bowers,  Nathaniel 160 

Bowing  at  the  name  of  Jesus 34 

Bowles,  Edward xh 

Boyd,  Adam 191,  262,  352,  xcvi 

Andrew 237 

John    140,141,173,231 

William 188,  189 

Boyle,  Patrick cxxi 

Hon.  Robert. c8,  xxxviii,  xxxix 

Boyse,  Joseph..  165,167,  190,  194,  195, 

204,  205,  207,  215,  217,  lix 

Matthew 190 

Bradford,  Ebenezer .  . .   363 

William 138,  xxxiii 

Bradly,  Robert lii,  liii 

Bradner,  John 171,  173 

Bradshaw,  William 38 

Brain erd,  David 302,  305,  307 

John . .   302,303,324,  326 

Brain  tree,  Mass 109,  144,  xxxii 

Bramhall,  John 52 

Branford,  Conn.... 100,121 

Bratton,  Colonel 353 

Thomas 167,  173 

Bray,  Dr.  Thomas..   120,  126,  127,  136,  323 

Breda 80 

Breed,  W.  P 348,  35T,  352 

Bridgehampton,  L.  I 178,314 

Brewster,  William 92 

Nathaniel... 105 

Bridge,  Thos 123,  159 

William 62 

Bridgewater,  Mass 130 

Bridges,  Mr 103,  xxxiii 

Briggs.  Charles  A 54,  62 

Bristol,  England 164,  1,  lxi 

Me 228 

Broad  church  party 84 


Broad  creek lxxxvii 

Brook,  Benjamin.   42 

Brookfield,  Mass 159 

Brookhaven,  L.  1 105,  106,  lxvii 

Brookland,  N.Y 108 

Brotherton  tract 303,  325 

Brothers  of  White  Haven 175,  176 

Brownism 10,  43,  44,  77,  90,  95 

Brown,  Alex 234 

James 130,  168,  200 

John   255,276,  277 

John,  of  Virginia 328 

Saul 108 

Browne,  John liii 

W.  H 113,  114,  xxxii 

Brownrigge,  Bishop  62 

Brunswick,  Me 228 

Bucer,  Martin     77 

Bucks,  Pa 284 

Budd,  John 215,216,1 

Buel,  Samuel ....   314 

Bulkley,  Peter  xxxii,  xxxiii 

Bunyan,  Andrew 278 

John .  . . . . 53 

Burger  Presbyterians  in  America  ...    .   276 

Burgess,  Daniel   135 

Burials,  Preaching  at vii 

Burleigh,  Lord  Treasurer 42 

Burnett,  Gov 180 

Dr H 

Burns,  Rev.  Mr 335 

Burr,  Aaron   ...251,268,269,301,  306 

Burroughs,  Jeremiah 62,63,     76 

Burt,  Ireland xliv 

Burton,  Henry 51.     64 

Butler,  Captain  Nathaniel 88,    89 

Byfield,  Adoniram 64 

Byram,  Ehab 269,294 

Cainhoy,  S.  C 225,  227 

Calamy,  Edmund 24,  75,  80,  81,  82, 

113,   166,  190,  192,  193,  197,  198, 

199,  200,  203,  204,  215,  217,    xli 

Calder,  Scotland , 256 

Caldwell,  David ...  352 

James  349i  35* 

John 257,  290 

Calling,  effectual 24,  25,  260 

Calvert,  Secretary ill,    xli 

Calvin,  John 22,28,30,     40 

Calvinism 16,  20,  22,  23,  24,  51,     52 

Cambridge,  England.   ..   41,  46,  62,  87, 

102,  124 

New  England 90,97,100,300, 

xxiii,  xxiv,  xxvi,  xxx,  xxxii,  lxxxix 

platform 95 

Platonists 84 

Cambuslang,  Scotland 256 

Campbell,  Alex 145 

Colonel 353 

Duncan 292 

Campbel,  Rev.  Mr 139,  xlix 

Campbell,  Robert xliv 

Campsie,  Scotland 256 

Canada ....xxxix 

Candidates  for  ministry,  education  of, 

248.  286  ;  examination  of  .  .240,  xciii 

Canons  of  Egbert xx 

Canon  of  Scripture  6 

Cape  Ann •  -  xxxiii,  xxxiv 

Cod xxxiv 


CXXV1 


INDEX. 


Cape  Elizabeth ,  Me 229 

Fear  River,  N.  C,  349  ;  Forks  of.  292 

May  Church 172 

Capel  St.  Chapel,  Dublin 205 

Carlile,  Hugh 237,  238 

Cailow,  Ireland lx 

Carmichal,  Gcrsham lxxxv,  lxxxvii 

Carolinas.  ...34,  130,   131,  138,  162,  163, 
164,  193,  222,  226,  257,  313,  322, 

323,   328,    329,    333,  346,    xlvi,  xlvii, 
cii,  ciii,  cxix 

Carrickfergus,  Ireland 94 

Carter,  Mr.,  of  N.  Y 150 

Carter,  Rev.  Mr.,  of  Woburn xxxii 

Cartwnght,  Thomas. .6,  24,  31,  41,  42, 

43,  46,  47,  83,  90,  i,      ii 

Casco  Bay,  Maine   189 

Case  of  Prof.  Simson . .   . .    lxxxviii 

Case,  Thomas  81,     82 

Castel,  William xxxvii 

Castaven,  Robert 91 

Catchogue,  L.  I _ 314 

Catechising,    90;    exhortation    to,  71; 

catechism,  vii  ;  Makemie's,  117  ; 

schools 136,     lx 

Cathcart,  Robert 237,  263,  295,  xcvi 

Catholicity,  11-14  ;  marks  of 19 

Catlett,  John   in 

Ca ven ,  Samuel  262,  xcvi 

Cayuga xxxix 

Cecil  County,  Md    .     lxxxvii 

Censures,  ecclesiastical.  ...365,  368,  iii, 

xi,  xxvi 
Ceremonies,  49,  88,  147;  Romish... 32,     35 

Chalker,  Isaac 237 

Chalmers,  Principal   198 

Chambers,  David 244 

Chalmers,  John cxxi 

Chandler,  Dr. 312 

Charles,  King,  I.    ..   .50,  51,  52,  56,  57, 

58, 72,     74 

II   47,74,80,^4,     86 

County,  Maryland no,  112,    xli 

Charlestown,  Mass 128,  xxxiii,  xxxvii 

Charleston,  S.  C 127,  128,  129,  136, 

163,  223,  224,  225,  226,  227,  257, 

328,  329,  lxviii.  lxix,  lxxxix 
Charter  of  N.  Y.,  1683-4  granted  liberty 

of  conscience 106 

Chauncy,  Isaac    135,  252,  1,  lviii 

Chauncey,  Charles xxxiii 

Cheetam  Library,  Manchester.    . .   73,  132 

Cheny,  George 234 

Chemung  Lake . .  xxxix 

Cherry  Valley 337 

Chesapeake   Bay 90,  lxxxvii 

Chester,  N.  H    229 

Chestertown,  Maryland 171 

Chichester,  Sir  Arthur 185 

Choppin,  Richard 199,  205 

Child,  Mr     lxiv 

Children  of  infidels,  salvation  of lxxxix 

Chilton,  E 119 

Chorepiscopi   xxi 

Christ,  crown  rights  of,  8  ;  head  of  the 

church,  7,  8,  n,  14;  doctrine  of, 

person  of,  11  ;  Saviour 7 

Christenings lxviii 

Christiana  Creek lxxxv 

Christianity:   of   Christ,    5.    7,    13,16; 

genuine,  13  ;  his'orical,  6,  7,8, 13  ; 


ideal  of,  5;  Latin,  15,  16,  17, 18; 
living,  8  ;  immature,  15  ;  real,  8, 
11:  spurious,  11  ;  traditional....  6 
Church  :  catholic,  14  ;  corruption  of,  7, 
18;  government  must  adapt  it- 
self to  circumstances,  79  ;  gov- 
ernment by  divine  right,  69  ; 
government,  ideal  system  of, 
5;  the  kingdom  of  Christ,  8; 
Anglo-Catholic  theories  of,  52 ; 
officers  to  be  elected  by  the  So- 
ciety      368 

Ancient 8,11,13,16,17,     19 

— —  of  England,  51,  59,  105,  148,  155, 
lxxii;  encroachments  of  in  Amer- 
ica, 344  ;  in  Middle  colonies  1759.   315 

of  Eph  esus   xix 

of  Geneva 333 

Greek 1,  11,  12,  14,     15 

of  Ireland 52 

Latin   14  16,  17,     18 

Mediaeval 7,     18 

Oriental   15 

of  Palatinate 287 

Roman  Catholic 1?,     17 

of  Scotland,   61,  63,  178,  184,  207, 

255,  276,  277,  280,  290,  333.  lxxi, 

lxxii,  ci,   civ 

of  Switzerland 333 

Western 15.16,     18 

Civil  establishments  opposed  by  Pres- 
byterians   ;  •  •  • 346 

status  of  Presbyterians  in  N.  Y. . .   286 

Clapp,  President 305,  xcvii 

Clarendon,  Lord 164,  xxxviii 

Clark,  Dan lxv 

—  James 175 

J.  T lxx 

Samuel 81,  82,  194,  195,  206,  230 

Thomas 339 

Clarke,  Matthew 228,  230 

Classes,  Albany,  342  ;  Amsterdam,  284, 
285,  286,  287,  311,  312  ;  Hacken- 
sack,  342  ;  Kingston,  342  ;  Lan- 
caster, 73  ;  New  Brunswick,  342  ; 

New  York 342 

Clayton,  Thos 125,127,  136 

Cleaveland,  Colonel 353 

Clement,  John   .    192 

Clergy,  convocation  of 48,     52 

Cobbett,  Thomas xxxiii 

Cobham,  Rev.  Mr 234 

Cocceius 239 

Cockburn,  James,  Sir cxxi 

Coetus,  German  Ref.,  311,  312,  316, 
342  ;   Dutch  Reformed,  286,  287, 

312,  34i 

Cohanzy,  N.  J 123,  159,  171,  188 

Cokayne,  George lviii 

Coldin,  Alexander 161 

Cole,  Daniel lviii 

Thos 135 

Colleton  Countyj  S.  C 163,223 

Colman,  Benjamin. .  124,  141,  153,  209, 
213,  215,  216,  225.  251,  257,  258, 

259,  300,  xlix,  xc 

Coleman,  Thos 63 

Collections,  national,  323;  for  College 
of  New  Jersey,  ci,  cii;  for  Presby. 
ministers  in  Pa.,  cxii ;  for  Soci- 
ety of    Propagation    of   Gospel 


INDEX. 


CXXV11 


in  New  England,  98 ;   for  S.  P. 
C.  K 298 

College  of  New  Jersey,  246,  297,  315, 
3171  326,  327,  33^  332, ,341.  349; 
founded,    306  seq.\    aided    from 

Great  Britain 3°7  se1- 

Colloque   43 

Columbia,  British , xxxix 

Commission    of  Synod   of  Phil.,   231, 

245;  of  General  Assembly 128 

Commissary,  Ecclesiastical.. 136 

Comprehension,  Ecclesiastical 27,  289 

Common  Council,  N.  Y.,  Minutes  of, 

179,  180 

Commonwealth  party ••  •  •  •     35 

Communion,    admission    of    children 

to,  ix  ;  terms  of 262,  367 

Conant,  John   8l 

Roger  9.1 

Concord XXX11 

Confederation 355 

Conferences x*v 

Conference,  Union,  of  1785 361 

Conference 3J3,  341 

Confirmation 49 


Correspondents  of  S.  P.  C.  K.  in  N.  Y.  301 

Corry,  Herbert m 

Corwin,  E.  T. . .  103,  249,  285,  286,  354*  360 
Cotton,  John.    99,  128,  129,  xxiii,  xxx, 

xxxi,  xxxii,  xxxvi,  xxxix 
Councils,    fallibility    of,    6;    not    the 
rule   of  faith,    6;    successors   of 

the  apostles xxvi 

Council  of  Carthage xx 

Council,  Congregational 229 

ex  parte 229 

Councils,  monthly xxvi 

Ecumenical 2,  12,  13,  xxvn 

Covenanters,  35,  85,  344;  c;  in  Amer- 
ica, 273  seq.\  Scottish 56,  57 

Covenant,  national 45 

Theology  of  Holland 54,  239 

with  Adam   lxxxix 

Covenants,  doctrine  of  the 54 

Coverdale,  Miles 3° 

Cowpens,  S.  C 353 

Cox,  Daniel,  M.D 123 

Craig.  Gilbert 224 

John  ...45,  241,  262,291,  294,  328,xcvi 

Robert xcvi 


gssar.::::::::".'.:v.::;:::v.:  31^^*1, Alexander  ...*37,^6* 


76 


Congregationalism,  i,  2,  93;  in  New 
England,  104,  206,  343;  at  Ply- 
mouth, 93;  influence  upon  Amer- 
ican constitution,  356  ;  in  Pa. ,17; 

way  of. 

Congregational  Fund,  London 171, 

224,  Ivi,  lviii,  lix 

Congress,  Continental 350,  351,  352 

Conn,  Hugh 172,  173,  215,  216,  237 

Connecticut  Farms,  N.  J...    .    237 

colony 97,  I2t,  180,  183,  258 

ministers 159,166,182,  183 

river xxxiv,  xxxv,  xxxvi 

Conscience,  invasion  of  rights  of,  227, 

247;  liberty  of 27 

Consensus  of  fathers 12 

Consistorial  system 1,  2,  xi 

Consociation  of  churches 133,  33°,     . 

xxviii,  xxix 

Constitutions,  Ecclesiastical xxii 

Constitution  of  Amer.  Presb.  Church, 
369;  of  Dutch  Reformed  Church, 
361;  of  German  Reformed  Church  362 

Consubstantiation 22 

Contrition •  • .•  •  •     21 

Convention  of  Associated  Presbyteries, 
363;  of  Presb.  and  Congrega. 
churches,  330,  331 ;  synodical,  at 

Dartmouth,  1792 359 

Conversion,  240  ;  necessity  of 231 

Cookson,  Thos 275 

Cooper,  Samuel 257,  259 

Robert 326 

William xc 

Coot,  Sir  Ch xlvin 

Copeland,  Patrick 9°'  9X 

Cornbury,  Lord 148,  149,  150,  152, 

153,  154,  155,  156,  285,  xlix  lxv,      mm 
lxvi,  Ixvn 

Cornelius xx 

Cornwell,  William -  •     l89 

Corporation  in  the  city  of  Pa.  for  relief 

of  ministers cxv,  cxvii 

Correspondence  bet.  Protest,  churches  cxxi 
Correspondents  S.  P.  C.  K.  in  N.  E..     300 


262,  263.  274,  275,  278,  283,  328,  c 

Robert 205 

Thos.. us,  119,  185,  205,  216,  231, 

237>  274 

Cranford,  James 75 

Cranmer,  Archb . .   4° 

Crawford,  Thos 124 

Credentials  of  Presbyteries 233,  234 

Creeds,  Christian 12,  13,  61 

Crisp.Dr *34 

Crisswell,  James. 32» 

Cromwell,  Henry »° 

Oliver 35*  73.  74,  75,     79 

Richard 79 

Croskery,  Thomas 185 

Cross  in  Baptism 32.     33 

John 237,  245,  247,  262,  274 

Robert 187,  208,  210,  231,  237, 

242,  254,  262,  267,  305.  322,  Ixxvin, 

xcvi,  cxviii 

Cudworth,  Ralph 8i 

Cumberland 77,     l\ 

Cumbernauld,  Scotland 256 

Cummings,  Alex 279,  281,  346 

Cunningham,  John  ..32,  33,  35,  45,  46. 

58,  C8,  74,  210 

Cuthbertson,  John 275,  34* 

Cyprian   ■••■ xx 

Dagleish,  Alex I28 

Dale,  Sir  Thomas 87 

Danforth,  Gov :  ■     *25 

Danfurth,  Master .xxx,  xxxi,  xxxii 

Dane,  Master XXXH* 

Dalton,  Master xxxiu 

Danner,  Joseph '1X 

Darien,  Georgia 329 

Isthmus  of I28 

Dartford,  Kent *93 

Davenport,  James 251,  258,  xxxv 

Davis,  Samuel.    123,  124,  127,  130,  140,  158 

Davies,  Samuel.   259,  281,  296,297,307,       _ 

308,  309,  328,  en,  cm 

Davy,  Mr xliii 

Day  of  fasting  and  prayer 109 


cxxvm 


INDEX. 


Deacons,   70  ;    duty  of,  Hi,  x  ;  Puritan 

doctrine  of. 41 

Dean,  William 294 

Deane,  John.. 224,225 

Dearg   -.•••.•••    l86 

Declaration    concerning  ecclesiastical 

affairs 81 

from  Breda  80 

of    Independence    supported    by 

Presbyterians 351 

on  kneeling 33 

of  New  Home  Policy 84 

Act  of  1736 235,  267,  271,  320 

Dedham     xxxi,  xxxii 

Deed  of  gift  of  Ninian  Beal.   . . .  120,  Hi,  liii 

Deism 231,  238 

Delaware.  . .123,  130,  140, 191,  252,  258,  306 

Delaware  Bay   xlvi 

Delaware  River 302 

Dellius,  Dr 108 

Delusion 258 

Denham,  1  homas 105 

Dennistoun.  William 115 

Denton,  Richard 94,  102,  103,  104 

Deposition iii 

Derry  205 

Devonshire 78,  132 

Dexter,  Henry  M 93,  94,  95,  xxiii 

Dickinson,  Jonathan.  .  ..160,  176,  177, 
209,  210,  212,  213,  215,  216,  217, 
221,  231,  232,  237,  245,  258,  259, 
260,  268,  269,   299,  300,  301,  306, 

37i,      c 
Dickson,  John   74,  119 

-  Major. 353 

Difference  in  non-essentials 368 

Directory,  Cartwright's ii-xvii 

Directory  of  the  Church  of  Scotland, 

lxxi,  lx.xiv 

Directory  for  Ordination 64 

Discipline,  ecclesiastical,  317,  3x9  ; 
Cartwright's  Book  of,  43,  ii,  xvii  ; 
circumstantials  of,  209  ;  Scottish, 
first  book  of,  40  ;  second  book 
of,  44  ;  form  of,  370  ;  moral  and 

spiritual   369 

Dissenters         64,134,   155 

Disunion,  evils  of    78 

Divinity  of  Jesus  Christ 198 

Divinity  School   at   New   Brunswick, 

plan  of 360 

Divisions  in  the  Church 246 

Dobbin,  Alex 341 

Doctrines,  indispensable 319,320,  321 

Doddridge 324 

Donaghmore 190,205 

Donaldson,  Robert . .    ....  169,  cxvii 

Donegal,  Countess  of,  194  ;  Marquis  of  185 

Dorstius,  G.  H 243,  284,  287,  288,  311 

Dorchester,  S.  C 128,  163,  190 

England 93 

N.  E   329,  xxxii 

Dorsetshire  77,  78 

Doughty,  Francis.  ...100,  101,  102,  103, 

104,  in,  112,  113,  114 

Douglas,  Robert 74 

Down,  Ireland 115,  141 

Dover,  England 80 

N.  E xxxiii 

Hundred,  Del 124 

Dorwell,  Jobn 126 


Downham,  Bishop 52 

Drake,  Jno lxv 

Drisius,  Samuel 101,  103 

Drogheda 134 

Drunkenness lxxii,  lxxv 

Drummond,  Thomas xliv 

Diummondion    ....   it8 

Dublin  ...47,48,  49,  61,  78,  no,  115, 
123,  132,  134,  135,  164,  167,  170, 
184,   190,  194,  195,  205,  215,  298, 

333  >  l«i     I* 

Dublin  ministers 167,  195,  333 

Du  Bois,  Benj 354 

Dudley,  Thomas,  Gov xxx,  xxxii 

Duffield,  Geo ..325,  352,  359 

Dunblaine ...    122 

Dundas,  Solicitor exxi 

Dundonald,  Ireland 186 

Dungannon,  Ireland 208 

Dunbar,  George  49 

Dunlap,  Samuel   337 

Dunlop,  William 127 

Dunn,  William lxviii,  lxix 

Dunse,  Scotland 161 

Dunster,  Henry xxxii 

Dutch  Reformed  Church 152,  239, 

248,  249 ;  origin  in  America, 
285,  286  ;  condition  in  1759,  315  ; 
in  1775,  342  ;  sustains  Am.  Revo- 
lution, 353  ;  ministers  of lxxvii 

Duplin,  N.  C 292 

Durand,  William 110,111,114,  120 

Durant,  George m 

Duxbury,  Mass  xxxiii 

Eagles,  William 279 

Eagle's  Wing 94 

Eaglesham  and  Eastward 127 

East  Chester,  N.  Y..105,  107,  148,  149, 

187,  lxv 
Easthamplon,  Long  Island,  N.  Y..103, 

109,  177,  314,  xxxv,  lxvii 

East  Jersey,  province  of. 122,  131 

Eaton,  George lv 

Ebenezer,  Georgia lxi 

Ecclesiasticism 8,  9,  238,  272,  314 

Echlin,  Bishop 49 

Edisto  Island,  S.  C 223,224,  329 

Edinburgh.  ..32,  33,  44,  4S....46,  49,  55, 
58, 116,  139,  256,  xxxviii,  xlv.  lxx, 

lxxxix,  cii,  cvii,  cxii,  cxiv,  exxii 

Edinburgh,  Bishop  of 55 

Edmund,  Rev.  Mr 340 

Edmundson  Archibald 120,  liii 

William 114,  158 

Education  for  the  ministry cii 

Edward  VI 33 

Edwards,  Jonathan. .  181,  250,251,257, 

259,  260,  261,  307 

— —  Morgan liv 

Thomas 64 

Egbert,  Archbishop xx 

Egypt lxi 

Elder,  John ...     262,  xevi 

Elders,  duty  of,  iii,  x  ;  election  of,  282  ; 
sent  by  Christ,  xxv  ;  superiority 
of  some  over  others,  xxv  ;  suc- 
cessors of  the  apostles xxvi 

Ruling,  64,  70,  96,  100,   103,   166 ; 

among  Indians,  xxxix  ;  in  Amer. 
Revolution 353 


INDEX. 


CXX1X 


Elders,  Teaching 96 

Eldership,  Congregational. . .   66,  70,  71,  85 

Election,  doctrine  of.    22,  23,  25,  68 

Eliot,  John 94,  97,  98j.99,  i°3,  II6, 

302,  xxv,  xxvi,  xxvii,  xxix,  xxx, 

xxxi,  xxxii,  xxxvii,  xxxvni,  xxxix 

Robert  1» 

Elizabeth,  N.J..105,  122,  123,  160,176, 

269,  271,  306,  330,  352 

City,  Va 88,    90 

Isles :.-     97 

Queen 3°*  31,  3^  45,  49,  ui  xxl 

River, Va..  117,  118,  119,  i39i  J4°.  ,   .. 

165,  xlv,  xlvi,  xlvn 

Elmer,  Daniel 263 

Emanuel  College,  Cambridge .194 

Emlyn, Thomas..  190,  194,  195,  202,  206,  hx 

Endicott,  John xxx,  xxxm 

Enniscorthy,  Ireland :-   133,  I01 

Enthusiasm,  251,  258  ;  in  Virginia.  . . . .  295 
Episcooacy,  40;  diocesan,  77;  divine 
right  of,  58,  76;  High  Church, 
81;  Knox's  view  of,  45  ]  Mel- 
ville's view  of,  45  ;  moderate,  &o; 
reformed,  77;  re-established  in 
Scotland,  85  ;  Ussher's  reduction 
of,   xvii,    xxii ;    in   Westminster 

Assembly •   „••     62 

Episcopal  Ch.  America,  323;  weak  in 

1775,  344 ;  in  N-  York x45i  156 

Erastians   in   Westminster  Assembly, 

62,  63,  70 

Eriswell,  Suffolk xxxvi 

Erskine,  Ebenezer 254,  255,  256,  276 

Ralph 254,256,276 

Espousing  before  marriage ix 

Ethics,  Biblical 53 

Evangelical  churches  of  Germany 4 

party .• 84 

Evangelization,  260;  of  Virginia,  313; 

of  frontiers 272 

Evangelistic  work 328 

Evans,  David 160,  173,  209,  237,  294 

John 192,  200,  lxxxvi 

Samuel 294 

Thomas   193,  210,  237,  256 

Evelyn,  Sir  John 66 

Ewer,  Nathaniel 337 

Ewing,  John •   326 

Examination    of   candidates,   213;    of 

ministers.  ....    • X 

Excommunication,  iii;  method  of xn 

Exercise  and  addition 142 

Exon,  England I32 

Exposition  of  Holy  Scriptures v 

Exeter,  England 195,  J96,  197 

N.H xxxU1 


Fainting  fits 3*9,  cxi 

Faire  Meade,  Mass xxx11 

Fairfield,  Conn.  .105,  123,  124,  127,  151, 

177,  xxix,  xxxv 

ministers .- •   J5i 

Faith,  231,260;  Protestant  doctrine  of, 

20,  21 

Faldo,  John lviiI 

Farell,  Guillaume 40 

Farrar,  Bishop 3° 

Fasting,  ix  ;  day  of v 

Fathers,  Christian    "1     £3 

Featley,  Doctor °2 


Ferguson,  Alex cxxi 

Andrew T39 

Festivals  of  the  Church 49 

Field,  John 42,     43 

Fifeshire "9 

Fifth  Monarchy  men 258 

Finly,  Samuel   257,270,281,304,322 

Fisher,  Edward 254 

Hugh . .  189,  190,  222,  223,  226,  227,  329 

James 255,  276,  cxyn 

Fisk,  John xxx>" 

Fitch,  James 300,  xxxiv 

Fitzgerald,  Edward   189,  228 

Flatbush,L.I Io8 

Flavel,  John 251,  252 

Fletcher,  Gov. .  .106,  143,  144,  146*  J47,    „ 
148,  285 

Seth 121 

Flint,  Master xxx" 

Florida 34 

Flushing,  L.I    iox 

Foering,C.  F 354 

Fogg,  Ezekiel *°5 

Foote,  Wm.  H.  .242,  289,  290,  291,  292, 

294,  3oS,  328,  348,  352 

Force,  Peter ••   r54 

Fordham,  Jonah *°4 

Joseph 102,  104,  xxxv 

Formalists 240,  272,  314 

Fort  Drummer,  Connecticut  3°° 

Fort  Pitt 325 

Fort  Richmond 3°° 

Fort  St.  George lx 

Foster,  James 194,  23° 

Captain xlym 

Fowler,  Jeremiah *xv 

Fox,  George "4 

Franklin,  Benjamin 231 

Frazer,  James   x3° 

John "2 

Freehold,  N.J i4°i  15*1  x59i  l6° 

Freetown x85 

Frelinghuysen,  J.  H 239 

Jacob  239 

T.  J   240,  242,  248,  284,  286,  287 

French  Reformed  Churches. . .  152,  315,      .. 
342,  lxxvu 

Froligh.  Solomon 36.1. 

Fryar,  Nathaniel "» 

"Fund  for  Pious  Uses" 174 

Gairney  Bridge 276 

Gargunnock,  Scotland 256 

Gataker,  Thomas 7° 

Gellatly,  Alex 278,  283,  338 

Gelston,  Samuel 177,186,289 

General  Fund  of  Dublin.. 133,  164,  165, 

188,  191,  298,  hx,    lx 

General  Fund,  London   132,  lvi,    lx 

(leneva     22,30,42,       l 

Georgia 328,  355,  362 

George,  King     290,350 

German  Reformed  Church.. .  .248,  287,     , 
311,  342,  344,  civ 

Germans  from  Palatinate 344 

Giffing,  David  ••    lvl 

Gillespie,  George.. 60,  171,  173,  i9Ti  208, 
228,  231,  237,  246,  247,  248,  250, 

263,  lxxxii,  Ixxxiv,  lxxxv 

-Patrick •  74 

William 192,  193 


cxxx 


INDEX. 


Gillett,  E.  H 128,  251,  252,  271,  324, 

_i„.        _  ,  329i  352,  363 

Gillies,  John 255,  258 

Gilmore.  Rev.  Mr.,  of  Mass 338 

Gibb,  Adam 277 

G  lascow,  Patrick 237,  238 

Glasgow 56,  127,  130,  168,  169,  175, 

176,  202,  203,  206.  256,  Ixxi, 
lxxx,  Ixxxi,  lxxxiii,  lxxxiv, 

lxxxv,  lxxxvi,  lxxxvii,  civ 

Gloucester,  Mass xxx,  xxxiii 

Glover,  Rev.  Mr.,  of  Virginia. .... 87 

Goetschius,  J.  M 287 

Golding,  William 90,     91 

Gooch,  William 290,  291,  294,  295 

Good  Works,  doctrine  of 21 

Goodwin,  John 64 

Thomas 62,     63 

Gookin,  Daniel 109 

Goose  Creek,  S.  C lxvii,  lxviii 

Gordon,  Patrick 138 

Gouge,  Thomas 81 

William 71,     87 

Gould,  Ebenezer 237,314 

Gowan,  Rev.  Mr 167 

Grace,  Augustinian  doctrine  of,  15,  21  ; 
Calvinistic  doctrine  of,  21 ;  ef- 
fectual, 23  ;  electing,  23  ;  evi- 
dences of,  240 ;  experience  of, 
260  ;  irresistible,  23  ;  Lutheran 
doctrine  of,  21  ;  prevenient,  23, 
24  ;  R.  C.  doctrine  of,  17 ;  work 

of. . . .    cxi 

Graham,  Col     149 

Graham,  Chauncy  330 

Grand  River,  Canada xxxix 

Granger,  Thomas 71 

Grant,  1  nomas 179 

Green,  Captain xlvii,  xlix 

Daniel  lvi 

Jacob 349,  352,  362,  ^63 

John lv,  lvi 

Greenhill,  William 63 

Greenwich,  Conn 151,  xxxv 

Griffith,  George 135,  294,  lviii 

Groningen,  Holland 239 

Grover,  Joseph 363 

Guernsey 42,  43,  88,     89 

Guilford,  Connecticut xxix,  xxx,  xxxv 

Gunn,  Alex 341,  360 

Gurnet  Point,  Mass 94 

Guthrie,  James 74 

Hackensack,  N.  Y 342 

Hackett,  Dr 62 

Hadley,  Mass   159 

Halifax,  England 102 

Hall,  James 352 

Joshua liii 

Halliday,  Samuel 205 

Hallet,  Mr xlvii 

Hamilton,  John.     175,  299,  lxxxvii 

Paul 223,  224 

Hammond,  Dr 62 

Hampton  Court  conference 48 

John... 119,  139,  140,  142,  152.  153, 

162,273,  lxxvi,  lxxvii,  lxxviii,  lxxxvi 

Mass xxxiii 

William.    139 

Hanover,  N.  J 237,362 

Va 296 


Handy,I.W.K n9 

Hardenbergh,  James  B 354 

Harker,  Samuel   321 

Harriman,  John 105,  122,  123 

Harrison,  Edmund 154,161,  i6a 

Thomas 109,  1 10,  xl 

Hart,  John xliv,  xlvi 

Hartford,  Conn 99,  xxxiv,  1 

HartweU,  Henry 119 

Harvard  College.  90,  104,105,  106,  107, 

121,    122,  128,    I44,     I46,    225,  299, 

304,  xxxii,  xlv,  lxxxix 

Harvey,  Joseph      229,  230 

Hatherley,  Devonshire 193 

Hawkins,  Ernest 125,  136,  352 

Haverhill,  Mass xxxiii 

Hawley,  Rev.  Mr.,  of  Mashpee xxxix 

Hazard,   Nathaniel 279,283,  301 

Heads  of  agreement,  London 132,  133 

Heathcote,  Col..  144,  145,  146,  148,  149, 

~5~i  "55*  156 

Helaugh,  England   xli 

Hempstead,  L.  I . .  102, 103, 104, 106,  107, 

108,  144,  146,  xxxv,  lxv,  lxvi 

Hempton,  Rev.  Mr.,  of  Burt xliv 

Henderson,  Alexander. . . .  56,  60,  97,  xxxvii 

Matthew 338 

Henry,  John.  .164,  165,   173,   190,  273, 

liii,  lxxxvi 

VIII.,  King xxi 

Robert   328,  lxxxvi 

Hemphill,  Samuel 230,  231,  232,  234 

Herefordshire,  Wales 171 

Heresy,  60,  61 ;  case  of  Hemphill,  230- 

235  ;  case  of  Harker 321 

Herle,  Charles 63,     64 

Heterodoxy,  R.  C 15,  18,  19 

Hewatt,  Alex 329 

Heynck,  Richard 75 

Hieron,  Samuel  .    xxii 

Higginson,  Francis 93 

John 113,  114,  xxxv 

High  commission,  court  of..  44,  51,  57,     89 

Higher  criticism   xxx 

Highlanders  in  North  Carolina 292 

oppose  American  Revolution 349 

Hill,  John 109 

Matthew..  .112,  113,  114,  119,  120, 

124,  xli,  xliii,  lii 

William 127,154 

Hillhouse,  James 225 

Hingham,  Mass   94,  95,  105,  125,  xxxii 

Hinchman,  Bishop 81 

Hinsdale,  Ebenezer. 300 

Historic  spirit 5,      6 

Hite,  Joist 289 

Hoart,  John 115,  xliv,  xlvi 

Hobart,  Jeremiah 106 

Joshua 105,106,  177 

Peter 94,  105,  106,  125,  xxxii 

Hodge,  Charles... 95,  ng}  iti,  164,  211, 

215,  248,  254,  2597*260,   262,  263, 

264,  268 
Hogg,  James 254^ 

William   civ,  cvii,  cxiv,  cxvi 

Holdsworth,  Dr 62,  xviii,  xxii 

Holidays ix 

Hollis,  Lord 81 

Holmes.  Robert  167 

Holy    Club    at   Oxford,   239;    at    Yale 

College 251 


INDEX. 


CXXX1 


Holy  orders 147 

Holy  Spirit  in  conversion,  ex;  in  his- 
tory, 5,  7  ;  indwelling  of,  260;  in 
Scripture,     6,     7  ;      above     the 

church 7 

Honeyman,  Israel,  junior lxv 

Hooke,  Henry. 188, 191,  237,  xxx,  xxxiv,  xxxv 
Hooker,  Thomas.,  .xxiii,  xxvii,  xxviii,  xxxv 

Hooper,  Bishop 6,  30,  33,     40 

Hopewell,  N.  J 167 

Hopkins,  Samuel.    ...    326,  327 

Hoph,  Rev.  Mr xxxii 

Horton ,  Azariah 237,  269,  302 

Simeon 269 

Horsfield,  Isaac    282 

Houghton,  Elder 93 

House  of  Commons 66,  79,  158 

House  of  Hanover 290 

House  of  Lords 72 

Houston,  George 176 

John   335 

Joseph 191,  237 

Howe,  John 135,  194,  lviii 

Hoyle,  Joshua 61 

Hubbard,  John 149,  150,  151 

Hubbel,  Nathaniel 237 

Huck's  Defeat,  S.  C 353 

Hudson   River xxxv 

Huguenots  in  America 228,  344,  353 

Hughes,  Lewes 88,  89,    90 

Hull,  Mass no,  xxxi 

Hume,  James 278 

Hunt,  Joseph lxv 

Robert 87 

Hunter,  Gov 146,  147,  156,  lxxviii,  lxxx 

Huntenan  Museum xxix 

Hunting,  Nathaniel 177 

Huntington,  L.  1 104,  177,  314,  lxvii 

Hutcheson,  Alex    ..   103,  154,  237,  247, 
250,  263,  xxxv,  lxxxii,  lxxxiv, 

lxxxv,  lxxxvii 

Hutchinson,  Mr 154 

Rev.  Mr 338 

Hyde,  Lord  Chancellor 98 

Idolatry 60 

Ignatius   xix 

Ibbots,  Benjamin 230 

Inability,  doctrine  of. 23 

Independency 58,     91 

Independents,  35,  70,  73,  74,  90,  100, 
xviii ;  at  Hempstead,  102  ;  in  New 
England,  145  ;  in  New  York, 
io5,  3J5  i  rigid,  77  ;  a  schism,  69  ; 
in  Somers  Isles,  90 ;  in  West- 
minster Assembly 62,     63 

Indians,  Eliot,  apostle  of,  xxxi,  xxxvii ; 
churches,  99,  xxxix  ;  Christian, 
cxvi,  cxviii ;  Delaware  tiibe,  325  ; 
in  Delaware,  302  ;  education  of, 
30;  efforts  to  Christianize,  xxxviii; 
heathen,  cxvii ;  on  Housatonic, 
301  ;  language,  acquiring  the,  97  ; 
on  Long  Island,  302  ;  Mayhew 
preaching  to,  xxxiv  ;  in  Martha's 
Vineyard,  xxxi ;  Methodism 
among,  302 ;  missions  to,  272, 
297  seq.,  303,  310,  324-326;  Mo- 
hegan,  324  ;  Oneida,  324;  ruling 
elders  of,  xxxix  ;  slaves,  lxix  ;  on 
Susquehanna,    302;     wars,    372, 


li,  cxiii,cxv  ;  Wheelock's  school, 
325  ;  Mr.  Williams  trucking  with, 

xxxi,  xxxiv 

Indian  Town,  S.  C 223 

Intolerance  abhorred 354, 

Infants,  how  created,  lxxxviii ;   salva- 
tion of lxxxix 

Inglis,   Rev.  Mr 351 

Ingram,  Provost civ,  exxi 

Inquisitory  power 207 

Intrusion  of  ministers 243,  244,  249,  261 

Ipswich,  Mass xxxiii 

Iredell,  N.  C 352 

Ivy,  Thomas 119 

Jackson,  Arthur 82 

John 81 

Nathaniel xli 

William 153 

Jacksonsburgh,  S.  C 223 

Jacobj  Henry 90 

Jacobites   146 

Jacomb,  Thos 81,  82 

Jamaica,  N,  Y..104,  105,  107,  108,  144, 

J49)  I51i  x56,  J77>  3T5,  Ixxxiii 

West  Indies 128,  332 

James,  John  45,  46,  47,  135 

J 48,49>53i55,56,    88 

II 86,  104,  105,  132 

Thomas 103,  109,  128,  xxxv 

Island,  S.  C 163,  Ixviii 

Jameson,  David   154 

John. 278 

Jamison,  Robert . . . . : 237,  262,  xevi 

James  River,  Va 291,  294 

Jamestown,  Va 87 

Jedburgh,  Scotland 161,  lxxxv 

Jenkins,  Obadiah 230 

Jenkyn ,  William 80 

Jeremy,  W.  D Ivi,  lviii 

Jersey,  Isle  of 42,  88 ,  89 

Colony 156,  192,  25-,  256 

Jesuits 76 

Johnson,  William . .  228 

Jones,  Eliphalet 105,  178 

John 105,  152,  xxxv 

Malachi 171,  173,  209 

Morgan 10; 

Samuel lv,    lvi 

Timothy 269 

Johnston,  Commissioner lxix 

of  Warriston 56,  60 

Rev.  Mr.,  N.  E.   115,  229,  lxix 

Judgment,  private,  right  of,  226,  321, 

367;  divine  right  of,  223  ;  vindi- 
cated   226,  227 

Justification  by  faith 20-22,  231,  260 

Jus  Divinum 66,  69,  71,  75,  203,  221 

Kanyeageh  station,  Canada xxxix 

Keith,  George.  ...83,  117,  118,  120,  124, 

126,  127,  137,  138,  xlv 

James 130 

Kennedy,  Gilbert  186,  234 

Kennedy,  Thos 234 

Kent,  Elisha 330 

Kerr,  James xevi 

Nathan 359 

Kettletas,  Abraham   352 

Keys  of  Church  Discipline 209 

Kingdom  of  Christ,  the  Church 8 


cxxxu 


INDEX. 


King's  College 313,  341,  342 

Mountain,  S.  C 353 

Kieft,  Gov 101 

Kilsyth,  Scotland 256 

Kilduskland.  Scotland .      292 

Killen,  W.  D 37,94,  "3,  185 

Kilmartin,  Scotland 292 

Kilpatrick,  James 199,  202,  204,  205 

King,  Bishop 190 

Kings  County,  N.  Y 108 

Kingston,  N.  Y 108,342 

Kinderhoeck,  N.  Y 108 

Kinloch,  Rev.  Mr 339 

Kippen,  Scotland 122 

Kinneir,  Joseph lxxxvi 

Kirkintolloch,  Scotland 256 

Kirkland,  Rev.  Mr 326 

Kirkpatrick,  William cxx 

Kneeling  at  the  altar 32,  33,  34,  49,     89 

Knowles,  John 109 

Knox,  John 6,  30,  31,  32,  33,  40,  45,     68 

Knox's  brigade   352 

Koelmann,  Jacob 239 

Kuper  Island,  British  Columbia    ...  xxxix 

Laing,  Robert 193,  210,  Ixxxv 

Laud,  William 50,  51,  52,  55,  89,  109 

Lamb,  Joseph   . .. 178,  270,  xlvi 

Lambie,  Arch 293 

Lancaster,  Pa 132,  275 

Lancaster,  Mass 105 

Lancastershire,  England 50,     73 

Langford,  Sir  Abraham lix,     lx 

John in 

Lanning,  Eliza 127 

Laracor,  Ireland 185 

Latitudinarians 84 

Latta,  James 329 

Latimer,  Hugh 30 

Lawson.  Anthony 139,  xlvi 

Robert  167,170,  173 

Layfield,  George 117 

League  and  Covenant,  Solemn. ..  .,56, 

60,  74,  80,  83,  274,  275 

Lebanon,  Conn 324 

Lechford,  Thomas 100 

Lee,  Samuel 123 

Leechman,  Principal cxxi 

Leeds,  England 190 

Lefroy,  J.  H 89 

Legalism 254 

Legislative  power  of  Synods.  .245,  246, 

265, 266,  363 

Leicester,  Earl  of. 42 

Leighton,  Bishop 85 

Alex 51 

Leinster,  Ireland 78 

Lejau.. lxvii 

Le  Mercier,  Andre* 228,  229 

Lenox  Library,  N.  Y xlv 

Leslie,  Field-Marshal 57 

Letters  :  of  advice  to  Exeter,  197  ;  of 
James  Anderson,  lxx-lxxxiii ;  of 
Matthew  Hill,  xli-xliii  ;  ofDunn, 
lxviii ;  of  Gillespie,  lxxxiv  ;  of 
Hutcheson,  lxxxvii ;  of  Johnston, 
lxix  ;  of  Le  Jau  to  Mr.  Stubbs, 
lxvii ;  of  Makemie,  xlv-1 ;  of 
Marsden,  lxviii;  of  McNish, 
lxxxiii ;  of  Morgan,  lxi-lxiv  ;  of 
Stevens,  lxviii ;  ofWm.  Steward, 


lxxxvi ;  of  Synod  of  Phila.  to 
Pres.  Clap,  xcvii-ci  j  of  thanks 
from  corporation  in  city  of  Phila. 
cxv;  of  Benjamin  Woodbridge.   1-lii 

Leveridge,  William 97,  104,  xxxiv 

Lewes,  Delaware   ...124,  127,  161,  186,  254 

Lewis,  Amzi 363 

Leyden.  Holland 92 

Leydt,  John 354 

Liberty  of;     conscience,  347,   xlii  ;    of 

worship  38 

Lifford,  Ireland 115 

Lightfoot,  John 59,     62 

Lincolnshire 93 

Lingen,  East  Friesland 239 

Linhaven,  Va xlvi 

Lind,  Rev.  Mr 341 

Liston,  William...      xliv 

Liturgy  of  Church  of  England,  155; 
of  Guernsey  and  Jersey,  88,  89, 
Lewes  Hughes,  88  ;  order  of,  v- 
vi  ;  Puritan  opposition  to,  35; 
Puritan  tendency  towards  ....  39 
Literature,  religious,  distribution  of...   323 

Liveseys,  Jonathan 118 

Livingston,  Gilbert 178,  179,  180 

John  H 341,  342,  354,  360,  361 

John,  Rev 49,94,  178 

Robert 341 

William,  N.  Y 313,  347,  349 

William,  Rev  .  .163,  223,  224,  225, 

lxix,  lxxxix 

Llanmadock,  Wales 105 

Loftus,  Archbishop 47 

Lady lix 

Log  College.  187,  242,  245,246,256,  294, 

3°4,  3°5,  306,  307,  317 
London,  Bishop  of. ..  .82,  120,  124,  126, 
136,  138,   145,    146,    148,  151. 

156,  lxxi,  lxxiv 
ministers  of 162,  163,  165,  167, 

t,       •     •  ,  .         I73'  192'  ^7'  2°5,  333 

Provincial  Assembly  of         ...       2 

Londonderry,  New  Hampshire.  ...189,  228 
Long  Island,  N.  Y.  .  .94,  158,  174,  254, 

302,  314,  315,  lxxvi,  lxxvii 

Lord,  Joseph 128,  163,  190,  lxix 

Lord's  Supper,  exam,  for  admission . . .   241 

Lorimer,  Peter 32,  33,  i 

Love  feasts 90 

Love,   Christopher... 74 

Lovelace,  Lord   155 

Low  Church  Episcopalians...   .84,  146  ; 

Presbyterians 46 

Lothrop,  John xxxiv 

Luther,  Martin 15,19,20,22,     28 

Lutheran  church x%  15,  20 

system 22 

Lutherans  in  N.  Y.  &  Pa.  in  1759 315 

Lynn,  Mass 100,  106,  xxxii 

Lynnhaven,  Va 116 

Macasky,  Ireland  188 

MacBride,  John   205,  207 

Macgilligan.  Ireland 172 

M  acGregorie,  David 229,  257 

Mackie,  Patrick 118 

Mackishan,  P.  N 293 

Maclaine.  Arch 234 

MacLenahan,  William 229 

Madras lx 


INDEX. 


CXXX111 


Magistrates' power  over  Synods. 236, 365, 366 

Magruder,  Samuel liii 

Makemie,  Francis  ..  104,  116,  117,  118, 
124,  130,  133,  134,  138,  139,  140, 
141,  142,  152,  153,  154,  156,  158, 
161,  162,  164,  165,  273,  xliv,  xlv, 

xlvh,  xlix,  1,  lxxviii 

Maidenhead,  N.  J   167 

Maine 228,  355 

Mair,  Thos 277 

Maitland,  Lord 60 

Makie,  Josias 117,  118,  119,  130,  140 

Maiden,  Mass xxxii 

Maltby,  John 329 

Mamaroneck,  N .  Y 107 

Manchester,  England 73,  132 

N.  H xxxiii 

Mand,  Rev.  Mr xxxiii 

Manhattan  Island,  N.  Y 101 

Manoakin,  Md 120,  167 

Mansfield,  Thomas cvii 

Manton,  Dr 80,     82 

Iviarblehead,  Mass xxxiii 

Markham,  Gov 125 

Markius,  John 206 

Marion,  General  Francis . . . . . . .   353 

Marriage viii,  ix,  Ixviii 

Marrow  controversy 207,  254 

Marlborough,  Md lii 

Marsden,  Richard Ixviii 

Marshall,  Alex xliv 

■ Stephen 24,  36,  60,  63,  66,  136 

William 338,  340,  372 

Marshfield,  Mass xxxiii 

Marston,  Edward lxvii 

Martha's  Vineyard,  Mass 97,  xxxi, 

xxxiv,  xxxix 

Martin,  James 237,  262,  xcvi 

John 182,  328,  359 

Martineau,  James 165 

Martin's  Vineyard,  Mass xxxi,  xxxiv 

Mary,  Queen   86,  132 

Maryland...  34,  101,  no,  in,  112,  113, 
114,  115,  117,  130,  131,  136,  140, 
165,  168,  190,  i9>,  252,  254,  258, 
289,  296,  314,  315,  322,  323,  346, 

349,  xlii,  lxxxvi,  lxxxvii,  cii,  cxix 

— —  brigade 352 

Mason,  Dr.  John 338,360 

Massachusetts 183,  258,  352 

Bay 93,  97,  154,  xxxi,  xxxiv 

Hist.  Soc xlv,  I 

Masson,  David 59,  66,     84 

Matchatank,  Va 118 

Mather,  C . . . .  91,  93,  99,  105,  109,  124, 
151,  157,  160,  162,  163,  166,  168, 

171,  180,  185,  189,  xxxviii,  xc 

Elcazer 106 

Increase. ..  104,  113,  n8,  123,  124, 

126,  129,  132,  134,  144,  145,  147, 

188,  189,  xxxviii,  xlv,  xlvi,  xlix 

Nathaniel 134,  135,  314,  lviii 

papers xlv 

Samuel xlvii,  xlix 

Warham   106,  107,  148,  149 

Mattabesett,  Conn xxxiv 

Matthews,  Rev.  Mr lxv 

Mattituck,  N.  Y 178 

Mayflower    92,     94 

Maxwell,  William 223,  224 

Mayhew,  Thomas. 97, 98,  xxxi.  xxxiv,  xxxviii 


Mayo,  Richard   200,  xxxiv,  lviii 

McCadden,  Hugh 328 

McCall,  Daniel.   352 

McCara,  John    cxvii,  cxviii 

McClement,  John 192 

McClintock,  Samuel 335 

McCook,  Archibald 191 

McCrea,  James   270 

William   244 

McCrie,  Thomas 43,  45,     46 

McCulloch,  William xcvi 

McDowell,  Alex 306,  335 

McEwen,  John xcvi 

McGee  College 139 

McGill,  Daniel         167,170,173,  176 

McGregorie,  David 229,  257,  282,  335 

James 189,  228 

McHenry,  Francis 263 

Mcllvaine,  J.  W hi 

McKerrow,  John  276,  338,  339 

McKnight,  Alex xcvi 

Charles 270 

James cxxi 

Patrick 178,  179,  180,  181 

Robert xcvi 

McLeod,  John 329 

McMillan,  William 193 

McNish,  George.  104, 139,  140,  156,  157, 

158,  162,   169,  173.  174,  175,  177, 

179,  182,  lxxviii,  lxxx,  lxxxi, 

lxxxiii,  lxxxiv 

McWhorter,  Alex 352,  359 

Means  of  grace  21,  22,  lxxxviii,  cxi  v 

Mead,  Matthew 123,  135,  lviii 

- — -Solomon 330 

Meath,  Earl  of 134 

Mecklenburg  Co.,  North  Carolina.   ...   348 

Mecklenburg  Declaration 348 

Medford,  Mass  126 

Megapolensis,  John 101,  103 

Melville,  Andrew   . .  44,  45,     46 

Memorial  of  Gilbert  Tennent,  1734.  ..  240 

Merrimack  River 94,  xxxiii 

Mespat,  L.  I 101 

Mesopotamia  lxi 

Messier,  Abr  240 

Methodism,  84;  Calvinistic,  261;  dif- 
ferent views  of,  317,  318  ;  divis- 
ions of,  255  ;  evangelism  of,  294  ; 
principles  of,  241 ;  rise  of,  238 
seg.;  American,  doctrines  of,  260; 
its  theologians,  260  ;  a  genuine 
revival,  255  ;  of  Synod  of  N.  Y.,  083 

Methodist  Episcopal  Church 4 

Micha'e'lius,  Jonas     285 

Middleburgh,  N.  Y  103,  104 

Middle  Octorara,  Pa 274,  275 

Midway,  Georgia 329 

Milford,  Conn 127,  257,  xxix,  xxw 

Millenary  Petition 46 

Miller.  Alex 328,  359 

Charles lxxxv 

James 224 

John 107,  108,  337 

Robert 175 

Rev.  Mr.,  of  Yarmouth xxxiv 

Ministers,  aided,  lvii,  lviii;  election  of, 
v,  xxiv;  from  abroad,  testimoni- 
als, 333-334 ;  lawful  calling  of, 
;ii ;  pastors  and  teachers,  iii  ; 
unconverted,  249,  257,  xciii :  un- 


CXXX1V 


INDEX. 


worthy,   248  ;    education  of,  248, 
249,  257,  363  ;  struggle  for  godly, 

242  seq.  ;  divine  righ  t  of 2,       75 

Minutes  of  the  United  Brethren,  Lan- 
caster      ....    132 

Missions:  to  Africa,  327;  East  Indies,  lx; 
enterprises.  322  seq.;  to  Indians, 
97   seq.,   298   seq  ,    310,  224   seq., 

xxxii  seq.  ;  societies 132,  136,   138 

Mitchell,  Rev.  Mr 340 

Alexander  F  . . .  .36,  49,  51,  54,  68, 

civ,  cxix 

Jonathan. xxx,  xxxii 

Moderator  of  Assemblies. .  .77,  iv,  xiii,   xiv 

Moderatism  in  Scotland 207 

Mohawk  station,  Canada xxxix 

Valley  of  the 287,  349 

Monakin,  Md 170,  192 

Moncrief,  Alex 255,  277 

Monk,  General   79,     80 

Monmouthshire,  England   105 

Moody,  Joshua 1 

Lady xxxv 

Moore,  G.  H  . .  .105,  106,  107,  144,  xxvi,  xlv 

John 103,  127,  xxxv 

Richard 88 

Moorhead,  James lxxxv 

John   228,  229,230    -J35,  336 

Moravians 239,  259 

More,  Henry  . ..    84 

Moreton,  Bishop 50 

Morgan,  Evan .     lvi 

General   533 

Joseph..  149,  151,  160,  173,  209,  237,  lxi 

lxiv,  lxv 

MoriceMSS 34 

Morley,  Dr 62,     81 

Morris,  Col . .   144,  152,  156 

Morrow,  Samuel 353 

Morse,  John 107,  108 

Moxon,  Rev.  M xxxv 

Mompesson,  chief  justice 150,  156 

M  urdock,  James 338 

Murison,  Principal.    150,  cxxi 

Murphy,  Henry  C 101,  102 

Murray,  John 337,  352,  359 

Muskingum..  325.  326 

Musical  instruments,  Puritans  opposed 

toi  35  !  Westminster  view  of.. . ..      37 

Muthill,  Scotland 256 

Mysticism 7 

Nairn,  Rev.  Mr 277 

Nansemond  County,  Virginia 109, 

no,  in,  120 

Nanset xxxiv 

Nantucket 97,  xxxix 

Narraganset  Bay xxxiv 

Nashaway   xxxii 

Natick  xxxi ,  xxxviii 

Nature,  laws  of 231 

Neal,  Daniel.... 73,  82,  93,94,  109,  114,  199 

Neau,  Elias 152 

Negro  slaves lxix 

Neill,  E.D.87,  83,  100, 109,  no,  in,  114,  xlv 

Nesbitt,  John 192,197,198 

Neshaminy,  Pa 187,  242,  304,  cxv'ii 

Neutrals,  as  to  subscription.  ..  .  197,  199 
Newark,  N.J 100,  121,  122,  123, 

160, 177,  210 
Newark,  Del 306 


New  Amsterdam 102,103,  104 

New  Brunswick,  N.  J 240,  342,  361 

Nova  Scotia   xxxix 

Newbury,  Mass. 94,  95,  335,  xxiii,  xxiv, 

xxxiii 
Newcastle,  Del... 57,  124,  126,  127,  164. 
170,  175,  179,  186,  188,  191,  254, 
285,    lxx,    Ixxi,    lxxiii,    lxxvii, 

Ixxviii,  lxxx,  lxxxv 

Newcommen,  Math 82 

New  England  colleges i6r 

Company xxxvi-xxxk 

description  of,  by  Eliot.. .   xxix,  xxxvi 

New  Hampshire   138,228,345,355 

New  Hanover,  N.  C 292 

New  Haven,  Conn 105,  106,  109, 

124,  126,  127,  257,  330,  xxix,  xxx, 

xxxiv,  xxxv,  1,  c 
New  Jersey.   130, 140, 159,  161, 168,  183, 
184,  252,  254,  258,  300,  307,  313, 
3i5,   316,  324,.  346,  348,  349,  up,     . 
lxiii,  lxiv,  lxxii,  lxxiv,  cii,  cxix 

brigade 352 

congress  of 352 

New  ligh  ts 242 

New  London,  Pa.,  Academy 304,  306 

-Conn 229,  xxx 

New  Londonderry,  Pa 267 

N.  E 257,  282 

Newman,  Samuel xxxiv 

New  measures 242 

New  Rochelle,  N.  Y. 148,155 

New  side,  283  ;  apology  of  1739,  265  ; 
views  of  subscription,  273  ;  view 
of  adopting  act,  321  ;  progress  of, 
314  ;  protest  of  1740,  265  ;  in  Vir- 
ginia     294 

Newtown,  N.  Y..  ..   101,  103,  107,  108, 

153,  161,  177 

N.  C 292 

Newton,  Brian 103 

Rev.  Mr.,  of  Mass  xxxv 

Ireland 228 

Roger 127 

New  York. .  34,  49,  54  93,  99,  100,  101, 
102,  103,  104,  108,  in,  121,  130, 
131,  140,  143,  146,  153,  154,  156, 
161,  164,  183,  192,  239,  252,  258, 
279,  281,  285,  289,  300,  301,  313, 
3I5>  316,  323,  324,  342,  346,  348, 
349,  352,  362,  363,  xlvi,  lviii,  lxiv, 
lxv,  lxvii,  lxx,  lxxvi,  lxxvii,  Ixxviii, 

lxxx,  lxxxi,  lxxxiii,  cii,  Cxix 
New  Yoik  City..  87,  101,  103,  104,  107, 
108, 149, 152, 154, 156, 176, 179, 181, 
183,   1S4,  210,  240,  252,  278,  283, 
286,  307,  313,  335,  336.  341,  346,      _ 
361,  xxvi,  xlvni,  lxxvii 

N.  Y.  Historical  Society 153 

Nicoll,  Dr.  John  178,  179, 180,  181, 

_  182,  183,  184,  279,  280,  301,  lxxxi, 

lxxxii,  lxxxiii 

Nicholl,  William 154 

Nicholls,  Dr 40 

Nicholet,  Charles  113,  114 

Nicholson,  Gov 120 

Dr 62,  127 

Nonconformists.. 31,  39,  83,  85,  94,  112,  134 
Non-subscribers  . . .  197,  202,  205,  227  ; 
Irish,  208,  215  ;  in  London,  215  ; 
New  England 213 


INDEX. 


CXXXV 


Norfc.lk,  England 105 

Virginia 109,  "9 

Norice,  Rev.  Mr..    xxxm 

Northampton,  Mass 106,  161,  2r.o,  256 

Northamptonshire *94 

North  Carolina.   111,116,289,292,397,       _ 
322,  348,  352,  xlvi,  cm 

brigade 35.2 

Norton,  John "xxni 

Norwood,  Richard. 9xi     92 

Nott,  Major  Edward 139 

Nottingham,  Pa 249 

Nowell,  Mr.,  of  Charlestown,  Mass..   xxxii 

Noyes,  James 94,  xxiii,  xxiv,  xxv,  xxxin 

Nutman,  John   237 

Nye,  Philip 60,62,     63 

Oakley,  Miles •   lxv 

Oath,  Burgers',  276, 277  ;  Mason's,  276  ; 

renouncing  the  covenant 83 

O'Callaghan,  E.  B.,  M.D m 

Occom,  Samson 324>  325 

Oglethorp,  Governor 329 

Oldfield,  Josh 197,200 

Old  side,  241 ;  decline  of,  314 ;  adopt 
New  London  Academy,  304, 306 ; 
opposed  to  the  revival,  259,  294  ; 

strict  subscriptionists 273 

Onancock. IlS 

O'Neal,  Hugh i" 

Opeckon,  Virginia 289,291 

Oneida  Co.,  New  York 325 

Ophett,  William •••    "» 

Orange  County 108 

Prince  of ;  •  •  •    cvi 

Order  of  the  decrees,  24;  of  salvation.     24 

for  reinstatement  of  Harrison   ...     xl 

Ordination,  xxviii,  ex ;  certificates  of, 
xl,  xli,  lxxxix  ^episcopal,  21,  83, 
152  ;  by  imposition  of  hands,  ne- 
cessity of,  75  ;  of  Makemie,  xlv  ; 
papal,  2,  3  ;  by  presbyters  lawful 
and  valid,  75,  77  ;  R.  C.  valid,  2, 

3  ;  sine  titulo,  234  ;  vow's 370 

Original  sin,  doct.  of. 260 

Orme,  John 193,  237 

Orr,  Robert  167,  173,  x99 

William 237 

Orthodoxy  and  catholicity,  11,  14; 
dead,  238,  242  ;   and  Presbyteri- 

anism,  14 ;  test  of 232,  cxix 

Oxam,  Scotland 161 

Osgood,  John 329 

Owen,  John   26,  123 

Oxenbridge,  John 9° 

Oxford 62,  239 

Oyster  Bay io4 


Pacific  act,  Irish . .  aoo,  205,  207-209, 

215-219 

Pacificatory  articles,  1722 216 

paper *35 

Pacifical  letter  of  the  Synod  of  Ulster.   199 

Palatinate 287 

Palmer,  Herbert 63 

Papacy,  16.  17,  18,  29  ;  system  of 1 

Parker,  Stephen 3°°; 

Thomas 94,  xxiii,  xxiv,  xxxin 

Parochial  libraries 136,  323>  lxi 

Parliament,  English  .50,  56,  57,  60,  68, 

72,  85,  86,  xl 


Parliament,  Irish 48,  57,  86 

Long  . .    79,  80,  202,  xxxvi 

Rump     72,     79 

Scottish 68,  74,  85,  86,  200,  201 

Parsons,  Jonathan 3J5 

Partridge,  Ralph xxxni 

Passive  resistance 85 

Pastors,  duty  of i»l 

Pastoral  letter  of  1775 35° 

Patillo,  Henry 328,  352 

Patronage 254 

Pattison,  John cxvni 

Paul,  James 225 

John 237,238 

Patuxent,  Md in,  114,  119,  120,  193, 

hi,     lni 

Peck,  Jeremiah J2i 

Joseph 33° 

Peepy.  Joseph 325 

Peik,C.  A 361 

Pelagianism  J5 

Pelham 107,  lxv 

Pemaquid,  Me 228 

Pemberton,  Ebenezer 184,  231,  237, 

245,  252,   253,  258,  268,  269,  281, 

282,  296,  300,  301,  306,  307,  c 

Pencader J93 

Penitent  Confession,  Richard  Baxter..     84 

Pennepek,  Penn 125 

Pennsylvania 34,  123,  130,  131,  140, 

156,  165,  167,  168,  169,  192,  252, 
254,  258,  289,  300,  314,  315,  316, 
322,  346,  349,  lxxii,  Ixxiv,  lxxxiv, 

lxxxv,  c,  cii,  civ,  cv,  cxii,  cxix 

Pequot  River xxxiv 

Perot, Dr 108 

Perquimans  county,  N.  C 1x1 

Perry,  W.  S 120,124,125,126,127 

Persecution,  power  of 236 

Perseverance  of  saints 23 

Perth  Amboy,  N.  J 123 

Peterkin,  Alex 44,     45 

Peters,  Hugh 125 

Petition  of  W.  C(astel)  for  propagating 

of  gospel  in  America 97,  xxxvii 

Petition  for  incorporation  of  Presby- 
terian church  in  N.  Y    279 

Philadelphia.  .87,  95,  118,  119,  120,  124, 
125,  126,  127,  136,  137,  142,  I53i 
165,  167,  170,  192,  231,  242,  2S4, 
287,  318,  323,  350,  xlv,  xlix,  1,  hv, 
lvi,  lxxi,  lxxvi,  lxxvii,  lxxx,  cvin, 

cxv,  cxvi,  cxvii,  cxviii 

Phillips,  George 107,  108,  177 

Samuel x77 

Phillpot,  Richard "9 

Pictet,  Benedict 4°,  206 

Pickens,  General 353 

Pierce,  James ^93,  *96,  J99.  2o6 

Pierpont,  Benjamin 128 

Pierson,  Abraham. .    100,  121,  176,  209, 

215,  216,  237,  269,  xxxv,       c 

John 176,  231,  266,  269,  301,  306 

Pietum  ; 239 

Piety,  practice  of,  240  ;  Puritan.    .  238,  272 

Pinckney,  William.    .. lxv 

Pinenar,Thos lxv 

Pinners'  Hall  Fund 1« 

Piscataway,  N.  H xxxin 

Plan  of  union „.-  •   cvm 

Plymouth  colony .  ..92,  93,  97,  xxxm,  xxxiv 


CX  XXVI 


INDEX. 


Plumstead,  Kent xxxvi 

Plunket  st.  church,  Dublin   ..  164,  165, 

166,  167 

Pocomoke 118 

Polhemus,  John   126 

Pollock,  William 163,  lxix,   lxx 

Polytheism 194 

Pomeroy,  Benjamin 251 

—     Samuel 177 

Poole,  Math 81 

Pope,  the  principium  unitatis 77 

Popery 60,     61 

Porter,  Rev.  Mr.  S.  C 226 

Robert xevi 

Port  Royal,  S.  C 127,  223 

Jamaica 123 

Portsmouth,  N.  H 1,     lii 

Potomac  River 114 

Potts,  Thomas lv 

Powell.  Howell 171,  173 

Poyer,  Rev.  Mr  156 

Prayer,    Books    of,    35 ;     gift    of,    39 ; 

meetings  of 39 

Prayer  Book,  Church  of  England,  30, 
33  ;  of  Edward  VE,  33;    revision 

of 81,  82,     83 

Preaching vi 

Predestination 25 

Prelacy,  60,  61  ;  and  Presbytery,  40-47  ; 

preferred  to  Papacy 86 

Prelates,  1,  8,  26;    Anglo-Roman,  39  ; 

Puritan 39,  40,  46,  47,     48 

Prelatical  party,  30,  42  ;  system 1 

Prelate,  Puritan 48 

Prelatists 77 

Presbyterianism  and  Catholicity,  n-14; 
and  Christianity,  5-11  ;  and  Epis- 
copacy, 79-86;  formal,  9;  and 
Independency,  73-79  ;  an  organ- 
ism of  divine  grace,  8,  11;  and 
Orthodoxy,  74-18  ;  and  Prelacy, 
40-47  ;  and  Protestantism,  19  -25  ; 
and  Puritanism,  26, 147  ;  real,  9  ; 
spurious,  9;  a  system  of  church 
government,  1,  2 ;  in  West. 
Ass'n,  63  ;  Presbyterianism, 
types  of,  4,  173,  373;  generous, 
283 ;  moderate,  79,  80.  84,  xvii ; 
narrow,  283,  309;  rigid,  77,  183; 
strict,  210  ;  substantial  and  pru- 
dential    221 

Presbyterianism.  American,  127;  in 
1759,  315 ;  in  1775,  342  ;  began  at 
the  bottom,  131  ;  champion  of 
civil  and  religious  liberty,  289; 
character  in  1775,  343;  colleges 
of,  187;  divisions  of  in  Caroli- 
na, 222-7;  divisions  of  in  New 
England,  228-230;  divisions  of  in 
middle  colonies.  261 ;  identified 
with  liberty  and  constitutional 
government,  50;  influence  upon 
the  constitution,  356;  and  the 
Revolution,  344  seg.,  352  seg., 
354  seg.  ;  types  of,  273  seg. ;  of 
various  nationalities,  344;  in  the 
Bermudas,  88-92;  in  Carolina, 
163,  222;  in  Maryland,  109-120; 
on  Massachusetts  Bay,  93,  97  ;  in 
Middle  colonies,  138,  316;  in 
New  England,   92,  99,  188,   334 


se<l",  358,xxiii-xxix  ;  in  New  Jer- 
sey, 121-123  ;  in  New  York, 
99-108,  143-158,  176,  180,  181, 
184  ;  in  North  Carolina,  zqiseg. ; 
on  the  Patuxent,  114;  in  Penn- 
sylvania, 123-127  ;  at  Salem.  93  ; 
in  S.  C,  127-131,  328,  lxvii,  lxx; 
in  Virginia,  109-120,  290  seg.,  297 
Presbyterians  of  Dublin.  166  ;  Eliza- 
bethan,  i;   of  Ireland,  49,    185, 

190,  202,  212  ;  of  London 166 

Presbyterian  Fund  of  London,  124, 162, 
163,  170,  192,  193,  224,  295,  309, 

Ivi,  lviii 
Presbyterian  Missionary  Societies.132,  138 
Presbyters,  1,  2;  divinely  called. ..  .9,     10 
Presbytery.  8,  45 ;  congregational,  70, 
87,  91,  95,  97,  99,  126,  131 ;  class- 
ical,   1,    70,    71,    72,   131,  140 ;   a 
consistory,  iii ;  divine  right,  58  ; 
not  to  be  enthroned,  8;  paroch- 
ial      70 

Presbyteries:  Abingdon,  364;  Ameri- 
can, First,  114;  Amsterdam,  cv, 
cvi ;  Antrim,  208,  234,  309 ;  Ar- 
magh, 186.  188,  189,  191 ;  Asso- 
ciate of  Ireland,  278  ;  Associate 
of  Londonderry,  358,  359  ;  Asso- 
ciate of  N.  Y.,340,  343,  358;  As- 
sociate of  Pa.,  276,  338,  339,  340, 
343.  358  ;  Associate  of  Perth  and 
Dunfermline,  278  ;  Associated  of 
Morris  Co.,  363  ;  Associated 
Northern,  363;  Associated  cf 
West  Chester,  363;  Autherader, 
210  ;  Baltimore,  364  ;  Banger, 
237;  Belfast,  166;  Boston,  282, 
334i335i336'  3p8  ;  Caermarthen, 
193;  Caledonia,  130;  Carlisle, 
364;  Coleraine,  228;  Convoy, 
186,  190;  Derry,  205;  Donegal, 
247,  254,  261,  262,  263,  274,  289, 
290,  291,  3x5;  Down  (Burger), 
339;  Dublin,  133,  142,161,164, 
165,  166,  167,  173,  190,  194,  199, 
200,  203,  234,  lix ;  Dumfries, 
170;  Dunblaine,  122;  Dutchess 
Co.,  330,  337.364;  East  Jersey, 
242 ;  at  the  Eastward,  337,  342, 
358  ;  Edinburgh,  329,  exxii ;  Glas- 
gow, 130,  169,  171,  172,  193, 
lxxxv ;  Grafton,  338,  342,  358, 
359;  of  Hanover,  31=;,  347,  364; 
Inverary,  292,  293;  Irish,  First, 
57;  James  Island,  222,  225;  Jed- 
burgh, 161 ;  Laggan,  115, 116, 139, 
141,  142;  Lewes,  243,  254,  315,364  ; 
Lexington, 364 ;  Lochmaber,io6; 
Londonderry,  228,  229,  3^5,  336; 
Long  Island,  177,  178,  180, 
182,  184,  242;  Monaghan,  238; 
New  Brunswick,  242,  243,  245, 
246,  247,  254,  257,  262,  263,  264, 
267,  268,  269,  274,  288,  291,  294, 
315,  321;  Newburyport,  337; 
New  Castle,  186,  210,  211,  212, 
215,  222,  247,  254,  263,  315,  364, 
lxxvii,  lxxxv  ;  New  Castle,  N.  S., 
270 ;  New  Londonderry,  268, 
269,  288  ;  of  New  York,  184,  242, 
250,  254,  263,  267,  268,  269,  288, 


INDEX. 


CXXXV11 


5}5j  335,  3^4,  lxxvi,  lxxvii,  c  ;  of 
Phila.,  130,  132-135,  139-1431 
15a,  15^,  156,  158-161,  172,  174, 
*75,  *77,  186,  242,  247,  254,  263, 
3J5i  337,  364-  1, lxxvii ;  of  Orange, 
347,  364  ;  of  Palmer,  337  ;  Red- 
stone, 364;  Route,  238  ;  Refor- 
med of  N.  A.,  358  ;  Reformed 
in  Scotland,  275  ;  Reformed  in 
America,  274,  341,  343;  Salem, 
358  ;  South  Carolina,  364  ;  Snow 
Hill,  lxxvii ;  Strabane,  230,  234  ; 
Suffolk,  178,  314,  315,  330,  364, 
371 ;  Tara  Hill,  167  ;  Templepat- 
rick,    237  ;    Transylvania,    364 ; 

Wandsworth,  i;  Ulster 141 

Pretention,  doctrine  of.    68 

Price,  Samuel 199 

Priest's  orders 147 

Primate  of  Ireland xviii 

Prime,  Ebenezer 314 

Prime,  N.  S 177 

Prince  George's  county,  Maryland. lii,   liii 

Prince,  Joseph 337 

■ — -  Thomas 251,  258 

Princeton,  N.J 360 

Prior,  Rev.  Mr. ,  of  London 308 

Pritchard,  Thos 151 

Professor  of  Divinity  in  College  of  N. 
]•■>  331»332;  1°  Dutch  Reformed 

Church     360 

Hebrew  in  College  of  N.  J 332 

Prophesying 39 

Protest  of  1721 209 

■ righ  t  to cix 

Protestation  of  1741 262  seq.,  xc,    cix 

Protesters 35,     74 

Protestantism,  3,  12,  15  ;  Catholic,  19  ; 

Orthodox,  19  ;Presbyterianism,  19-25 
Protestant  Churches,  correspondence 

between cxxi 

Protestants  of  Saltzburg,  exiled lxi 

Protestant  succession 236,  290 

Proudfoot,  James 278,  338 

Providence,  Md 111,  xxxi,  xxxiv 

Prudden,  Job xxxv 

John   105,  123 

Peter 105 

Prynne,  Wm 51,  91,    92 

Public  worship  , 55 

Pullen  Bishop         190 

Pumroy,  Samuel 161,  173,  174,  237 

Puritan  era 27 

Puritanism,  26  ;  British  type  of  Prot- 
estantism, 26  ;  consistent,  79,  c  ; 
Elizabethan,  31 ;  Episcopal,  356, 
xvii;  ethical  element  of,  52;  gen- 
uine, 35,  38 ;  in  Ireland,  46  seq., 
and  liberty  of  worship,  38  ;  or- 
ganic principle  of,  27  ;  and 
preaching,  38-39  ;  and  prescribed 
forms,  38  ;  Puritanical,  35,  54  ; 
radical,  37  ;  rich  in  martyrs,  28; 
spurious,     38;   Old     Testament 

cast  of 53 

Puritanism  in  America :  migrated  to, 
87  ;  persecution  of,  158  ;  in  New 
England,  92,  109,  121,  157;  in 
New  Jersey,  176-184;  in  New 
York,  144,  153,  156,  157,  184,  lxiv- 
lxvii;  revived  in  Methodism,  238 


seq.',  in  the  Somers  Islands,  88; 
in  South  Carolina,  162  ;  in  Vir- 
ginia, 109  ;  at  Westchester 103 

Psalmody,   vi ;    changes   in,  279  seq.; 

Westminster  view  of. 37 

Quakers,  105,  114,  117,  137,  138,  xlii, 

lxiii,  lxiv,  lxvi,  Ixix,  lxxvii 

Keithite 138 

Queen's  college 342 

Queens  county,  N.  Y 107,  108 

Ramelton,  Ireland xliv 

Ramsey  Rev.  Mr 340 

Raphoe,  Ireland 115 

Rappahannock,  Va 165 

Raritan,  Somerset  Co.,  N.  J 239,  240 

Rawlinson,  Jno 81 

Rayner  Rev.  Mr.,  of  Plymouth xxxiii 

Read,  Israel 3^9 

Reading xxxii 

Reason  and  Revelation 227 

Rebellion,  Irish  Roman  Catholic.  .57,     58 

Recognition,  fraternal 289 

Recommendation,  letters  of 234 

Reformation,  The,  18,  258;  in  Great 
Britain,  26-28  ;  root  and  branch, 

31,  33  ;  in  Scotland 31,     45 

Reformed  Churches,.  ..4,  15,  16,  22,  61, 
63,  76,  162,  200,  208,  22i«  239;  in 
x775i  342  ;  doctrine  of,  201,  218, 

2I9»  343  i  symbols  of 23,     29 

Regeneration,  22  ;    necessity   of,  240; 

by  the  Spirit 260 

Rehoboth,  Va 117,  164,  192,  xxxiv 

Reid,  J.  S.,  47,  49,  86,  94,  113,  141,  172, 

185,  188,  190 

Reiger,  J.  B 311 

Reigniere,  James 154 

Relief  Fund   322 

Religious  obedience  founded  on  per- 
sonal persuasion 204 

Remonstrance,  Grand 58 

Renovation 22 

Repentance 24,  260 

Representation  of  Presbyteries 362 

Republican  government 355 

Resolutioners 35,     94 

Restoration,  The 33,  85,  98,  141 

Reunion  of  1758,  317  seq.,  370  ;  of  Re- 
formed churches 341  seq. 

Revelation,  implicit lxxxviii 

Revival  influences,  240,  254,  271 ; 
measures,  314  ;  in  N.  Y.  city,  252, 
280  ;  at   Northampton,   250 ;    in 

Scotland.... 256 

Revolution,  American   329,  342,  xxxiv 

British 106,132,  xlvii 

Reynolds,  Doctor 46 

Reynolds,  Bishop  Edward.. .24,  80,  81, 

82,  84,    90 

Thomas.  157, 163, 170,  172, 198,  200,  224 

Rhinebeck,  N.  Y 349 

Rhode  Island xxxiv 

Rice  Lake xxxix 

Rich,  Lord 88 

Richards,  Samuel .     lvi 

Richardson,  Samuel lv 

William 329 

Richmond  county,  N.  Y 107,  108 

Riddel,  Archibald 122 


exxxvui 


INDEX. 


Rights  of  conscience   ..    . ..    355,  367 

Righteousness  of  Christ  imputed,  260  ; 

original lxxxviii 

Riker,  James  101,  103,  105,  107 

Ritzema,  John 313 

Roberts,  Francis ...    84 

John 119 

Robertson,  Principal ■   cxx 

Robinson,  John 92,  200 

William 270,291,294,296,  304 

Robinsonianism 95 

Rodgers,  John.. 396,  332,  334,  352,  359,  360 

Roger,  Rev.  Mr 340 

Rogers,  Ezekiel xxxiii 

Nathaniel xxxiii 

Romanism 16 

Rome 1,19,28,29,    32 

Rome,  church  of. 5,  12,  14,     16 

Romevn ,  Dirck 354 

Rolls  Office 1 

Ross,  Rev.  Mr 126,  191 

Rotterdam 178,  284 

Route,  Ireland 115,141 

Row,  John 255 

Rowland,  John 245,  304 

Robert xcvi 

Rowley,  Mass 122,  xxxiii 

Roxbury,  Mass 97,  177,  xxvi,  xxx, 

xxxi,  xxxii,  xxxv,  xxxviii 

Rubel,  J.  C 353 

Rules  of  order,  Presbyterian 336 

Rule,  Robert 115 

Rupture  of  Synod  of  Philadelphia. 261  seq. 

Russel.  Jonathan .xxx,  xxxiv 

Rutherford,  Samuel 60,  74,  94,  95, 

228,  229,  xxvii 
Rye,  N.  Y 104,  105,  106,  107,  151 

Sabbath,  breaking  of.  .lxxii,  lxxv  ;  col- 
lection on  the . .  .175,  lxxii,  cviii,  cxiv  j 

Puritan  doctrine  of 48,50,52,     53 

Sabellian  scheme 194  ! 

Sabellius 195 

Sacket,  Samuel 257,  330  ! 

Sacraments,  administration  of.  .49,  vii,  viii 
Sacrament  of  the  Lord's  Supper,  sus- 
pension from 65  1 

Sanctification 240  ' 

Sandwich.  Mass 104,  xxxiv   j 

Salem,  Mass 93,  114,  335,  xxxiii  j 

Salley,  (Salwey) 113,  174  ! 

Salsbury,  Mass xxxiii  ! 

Sailers'  Hall  Fund lix  ' 

Presby.  church  of.  169,  170,  197 

Saltetudos    xlix; 

Sal  1  zburg.  Germany xli 

Salv  aion  by  divine  grace  alone 22 

Sargent,  John 301 

Sati>faction  of  Christ  231 

Saunderr>on.  Prof 62 

Savannah,  Georgia 240,  253 

Savoy  Confession.    133,  135 

conference  of 81,  82,     83 

Saybrook,  Conn    133 

platform 133 

Schenectady loi 

Scarsdale  Manor,  N.  Y 148 

Schaff,  Philip. 43,     61 

Schism   ..  .    ... 60,61,  321 

Schlatter,  Michael  . .  311,  312,  313,  cv,  cvi 
Scholarship  fund  established 310 


Scholasticism    9,  24.  26,     29 

Schools  in  Pa.  among  German  Re- 
formed.        311 

Schuneman,  John    354 

Schuyler,  Philip 349 

Scituate,  Mass xxxiii 

Scotch  Church  in  New  York  . .  .283.  lxxviii 

colony  on  the  Isthmus  of  Darien.   123 

Scotch-Irish  zeal  for  American  Inde- 
pendence   34"_8 

Soot,  George 121,  122 

Scoto-Hibernus 139 

Scott,  Adam 128 

Scott,  Hugh .  106, 116,  122, 129,  130, 161,  170 

John  Morin.. 347 

Scotus  Duns    15 

Scriven,  William lxvii,  l.-.ix 

Scriptures  above  the  church,  6,  7,  9  ; 
authority  of,  28,  30;  doctrine  of, 
2t,  40  ;  lule  of  faith,  7  ;  sufficient 
of   itself,    yo  ;    te*t   of    the    true 

church,  6  ;  the  Word  of  God 7 

Scruples  against  confession  and  cate- 
chisms. . .  .220,  235,  236,  237,  308,  321 

Seabrook,  N.  H 337 

Seaman.  Lazarus    71,     80 

Seceders,  union  with 338 

Secession  Church  of  Scotland. .254  seq. , 

276,  282 

Secomb,  Joseph   300 

Sedan,  France 46 

Selden,  John 62 

Selyns.  Dr.  Henry :..    .108,285,286 

Semi-Ananism,  206,  238:  how  to  deal 
with  it,  196;  of  Thomas  Emlyn, 
190.  194,  195  ;  of  James  Pierce.. .   195 

Senate  of  elders tit 

Separation .••■•.•     9° 

of  Baptists  from  Presbyterians  in 

Philadelphia liv-lvi 

of  Church  and  State 354,  355,  367 

in  Connecticut 257,  258 

Separatists 7° 

Setauket,  N.Y....  :.. 177 

Setlingbourne,  Virginia in 

Sevier,  Colonel 353 

Sewell,  Joseph   300 

Sharp,  Archbishop  of  St.  Andrews 85 

chaplain  John 155,  156 

Shea,  J.  G 10S 

Sheffield,  Jo 81 

Shelby,  Colonel 353 

Sherlock.  Dr 194,  *95 

Shenandoah  Valley,  Virginia .289,  291 

Shepard,  Samuel 122 

Thomas xxx,  xxxii 

Sherman,  John xxxii 

Shields,  Alex 128 

Shower,  John 135,  1  "a 

Shrewsbury,  Duke  of 185 

Shultze,  Rev.  Mr lx 

Shute,  Gov i83 

Sibley,  J.  L 90,  104,  105,  121 

Simson,  Dugald 106 

John   202,  203,  204.  206,  254, 

lxxxv,  lxxxviii,  lxxxix 
Simpson,  Sidrach..62,  223,  lxxvi,  lxxx, 

lxxxvii 
Sinclair,  Alexander. .  164,  165,  166,  190,   lix 

Sion  College   68,  71,  80,  82,     83 

Skelton,  Samuel. 93 


INDEX. 


CXXX1X 


Skippach,Pa 287 

Slade,  Edward 106,  153 

Slater,  Samuel 135 

Sloss,  James 206 

Sloughter,  Gov 106 

Small,  John 116,  xxxviii 

Smith,  Henry xxx,  xxxiv 

Rev.  Dr 359 

Captain  John 88 

John     314,  330 

Joseph . . .  i59,  X73 

losian 225,220,227,257,329 

Richard 100 

Thomas 178,  180 

William 301,  347 

Smythe,  Thomas 351,  353 

Snow  Hill,  Maryland 118,  120,  lxxvii 

Soaper,  John. ][[[ 

Sodbury,  Gloucester,  England 100 

Society      for      Promoting      Christian 

Knowledge 136,  i37t  323,  lx-lxi 

for  Propagation  of  Gospel  in  New 

England.. 98,  104,  162,  298,  xxxi, 

xxxvi 

for  the  Propagation  of  the  Gospel 

in  Foreign  Parts,  137,  138,  145, 
148,  149,  151,  152,  155,  156,  i57; 

163,  165,  191,  222,  lx,  Ixi,  Ixv 
in  Scotland  for  Propagating  Chris- 
tian Knowledge. 292, 293,  297 seq., 

c     .  „  307,  323,  324,  325-7,  329 

Socinus,  Faustus 195 

Socinianism  204,  231,  238 

Somers  Isles 89,90,92,09 

Somerset,  Duke  of 40 

- —  county,  Md 120,  Ixxxvi 

South  Carolina 190,  345,  352,  353,  lxvii 

Southampton,  L.  I  .  .100,  102,  104,  106, 

121,  177,  178,  314,  xxxv,  lxvii 
Southold..  ..100,  105,  106, 177,  178,  258, 

314,  xxxv,  lxvii 

Sovereignty  of  God 23,    24 

Spark,  isle  ot 42 

Spel.  Thomas  Ixv 

Spencer,  Elihu 315,  316 

Spener,  J.  H 239 

Spirit,  Holy:  Guide  of  the  Church,  6, 
7,  8,  10, 13  ;  interpreter  of  Scrip- 
tures, 6,  7,  10,  18,  28  ;  Catho- 
lic doctrine  of 11 

Spotswood,  J.  B.   ..    126 

Spottiswoode,  Archbishop 46 

Sprague,  W.  B 118,  128,  325,  329,  332 

Spurstow,  William 81 

Springfield xxxv 

Stamford,  Conn 102,  104,  xxxv 

Stamford,  Lincolnshire 194 

St.  Andrews,  Archbishop  of. 55,     85 

Stanyarn,  Joseph 223 

Star  Chamber,  court  of 51 

Stark,  John . .   224 

Staten  Island,  N.  Y 10s 

Stauffer,  D.  McN xlv 

St.  Augustine     329 

St.  Bartholomew's  day 83,  113 

Stearns,  J.  F IOO,  121 

Steele,  Capt '. 300 

- —  Judge 98 

Stepney I9o 

Sterling,  John,  Principal.  163,  171,  175, 
x76i  x79i  181,  185,  192,  193,  234, 


lxxiii,  lxxx,  lx\xi,  lxxocii,  lxxxiv, 

lxxxv,  Ixxxvi,  lxxxvii 

Stevens,  Robert lxviii 

- — Col xx5,  n6 

Stevenson,  Hugh 191,237 

Steward,  William 192,  lxxxii,  Ixxxvi 

Stewart,  Andrew aq 

St.  Gall  cv 

St.  George's,  Delaware 296 

towne,  Bermudas 89 

St.  Johnstone,  Ireland 118 

Stiles,  Ezra .315,  326,  327 

Stirke,  George  90 

Stillingfleet,  Edward li 

Stobo,  Archibald 128,  129,  130,  163, 

222,  223,  lxvii,  lxviii,  lxix 

Stoddard,  James 120,  251,  liii 

Stone,  Captain  William  no,  in 

Stone,  Samuel xxxv 

Story,  Joshua  lv 

Stratford,  Conn xxix,  xxxv 

Streete,  Rev.  Mr.,  of  Taunton,  Mass.xxxiv 

Stretton,  Richard i35i  lviii 

Strong,  Leonard no,  in 

Stryker,  Peter 361 

Students  of  divinity,  299,  x,  xi ;  exam- 
ination of,  243-245  ;  aided,  309, 

lvii,  lviii ;  diplomas 243-244 

Stubbs,  Rev.  Mr 124,  lxvii 

Mrs  43 

Stuart,  John 94 

Stuyvesant,  Gov 101,  103 

Sturgeon,  Robert 269 

Subscribers,  197,  202  ;  Irish,  205,  208, 
215  ;  in  London,  215  ;  in  Synod 

of  Phila 216 

Subscription,  87  ;  controversy  in  Great 
Britain,  194-208;  controversy  in 
South  Carolina,  226 ;  contro- 
versy in  Synod  of  Phila.,  208- 
216;  formula  of,  201,  370,  xviii ; 
liberal,  272,  273,  308,  371  ;  of 
licentiates,  215;  opposition  to, 
308,  309  ;  stiict,  205,  230,  235-238, 
261,  271,  273  ;  verbal,  201,  220  ; 
terms  of,  317,  319,  320  ;  to  West- 
minster confession,  202,  203,  308, 
336,   v,    xiii ;    West,    standards, 

232,  233,  235,  267,  271,  272 

Substance  of  doctrine 221 

Sudbury,  Mass xxxii 

Suffolk,  Mass lxvii 

— -county,  N.Y 108,152 

Summer  Hill,  Ireland 185 

Islands 88,     92 

Sumpter,  Colonel 353 

Superstition 60,     61 

Surplice 87 

Surrey.. II2 

Suspension  from  Lord's  Supper.    .....     iii 

Susquehanna  river 302 

Sussex  county,  Delaware 124 

Swansey,  Mass 130 

Switzerland 24,     cv 

Symmes,  Zachariah     xxxii 

Synods,  xv ;  conventions  at,  xxi ;  di- 
ocesan, xxi ;  kinds  of,  xv;  liable 
to  error,  6;  monthly,  xxii ;  may 
counsel  and  admonish,  xxix ; 
national,  xv,  xvi,  xxii,  xxvii ; 
provincial,  73,  245,  xv,  xvi,  xxii- 


cxl 


INDEX. 


xxvii;  Argyle,  civ;  Associate 
Anti-Burger,  275,  278,  339,  340; 
Associate  Burger,  323,  339,  340, 
cxii,cxviii ;  Associate  Reformed, 
358,  360;  of  the  Carolinas.  364; 
of  Derry,  186,  190,  230;  General, 
of  Dutch  Reformed  ch.,  361  ;  of 
Glasgow,  129,  130,  164,  167,  168, 
172,  175,  176,  181,  223,  225.  civ, 
of  Holland,  cv ;  of  Ireland, 
215  ;  of  New  England,  336,  342, 
358  ;  of  New  York.  258,  269.  2*8, 
297  seq.,  314,  c,  ci,  cii,  ex  ;  of  New 
York  and  New  Jersey.  364  ;  of 
New  York  and  Phil.,  317  seq., 
cviii,  cxiv,  cxviii,  exx,  exxi;  of 
Nice,  212;  of  North  and  South 
Holland,  284,  287.  311,  333;  of 
Philadelphia,  151,  174,  176,  197, 
222,  228,  229,  230,  258,  284,  28-, 
290,  291,  299,  300,  364,  xc,  cviii ; 
of  Ulster,  133,  165,  166,  167,  186, 
189,   190,  199,  200,  201.  228,  233, 

234,  238,  303  ;  of  Virginia 364 

System  of  church  government 1 

of  Christian  doctrine. . . .   319,  320, 

322,  370,  372,  373 

Talbot,  John.   ..    125,138 

Tankerstown,  Ireland. ..    lx 

Tanner's  Creek  Precinct,  Va 119 

Taylor.  Isaac 54,    lxv 

Joseph 106 

Nathaniel  ...  .no,  120,  14a,  173,  lii,   liii 

Taylour,  Rev.  Mr.,  of  S.  C lxix 

Taunton,  Mass   100,  xxxiy 

Teachers,  70  ;  duty  of  . .  • iii 

Teaching  of  the  Twelve  Apostles 79 

Telfair,  David         339,  34° 

Tennent,  Charles     ..244,  245,  263,  270,  304 

Gilbert 237,  240,  241,  242,  244, 

245,  247,  249,  250,  259,  263,  264, 
270,  296,  3or,  302,  304,  307,  308, 
309,    310,   322,    371,   xciii,   xcvii, 

xcviii,  cii,  ciii 

John 238,  245,  304 

William..  ..186,  187,  237,  238,  242, 

244,  246,  263,  301,  304,  305,  306, 

352,  xcvii 

Tennessee 328i  355 

Tertullian xix,     xx 

Tercentenary  of  Presbytery  at  Wands- 
worth          i 

Test  Act 184 

Thatcher,  Thomas xxxii 

Thomas,  Rev.  Mr 156,  lxv,    lxvi 

Thomson,  David 311,  312,  civ,  cv, 

cvi,  exxi 

John.   .186,  211,  212,  215,  216,  231, 

237,  242,   254,  262,  265,  266,  267, 

272,  274,  291,   xevi 

Samuel 262,   xevi 

William      xxx.]\ 

Thompson,  Christopher liii 

William 109,  213,228,  229 

Thrusk,  Yorkshire 112 

Timber  Ridge.  Va 294 

Tisdell,  Rev.  Mr.,  Ireland 190 

Todd,  John 296,  297,  328 

Toleration,  religious,  27,  80,255,289; 
act,  154,  155,  203  ;  act  in  Virginia, 


296  ;  granted  to  Presbyterianism, 
86  ;  higher  views  of,  346,  in  non- 
essentials       37 

Tong,  (Tongue),  Dr.  169,  170,  198,  200,  224 

Topsfield,  Mass     106 

Torthorwald,  Scotland 170 

Totocot,   Conn xxxv 

Tracy,  J 251 

Tradition 5 

Traill,  William 115,  116,  117,   xlv 

Tranquebar,  East  Indies lx 

Transubstantiation 22 

Travers,  Walter..    . .   42,  43,  47,  48,  90,       i 
Treat,  Richard.  237,  247,  257,  263,  270, 

322,  326,       c 

Trenton,  N.  J 123 

Trial  of  Makemie xlix 

Trinity,  doctrine  of 94 

Church,  N.  Y   146,  147,  152,  351 

College,  Dublin 47,  48,     61 

Troop,  William     314 

Trumbull,  Benjamin 260 

Trustees  in  Presbyterian  churches. 279-280 

Tucker.  Daniel 88 

Tuckney,  Anthony 63,  81,  200 

Turrell 124 

Tuscarora  Station xxxix 

Twisse,  William,  Dr..   63 

Tyndale,  William 6,19,28,     30 

Types  of  Presbyterianism 221 

Tyrone,  Ireland 115,  141 

Union  of  Burgers  and  Anti-Burgers  in 
America,  339-340;  of  Christians, 
255,  Ixi  ;  Convention  of  1771,  342: 
of  Dutch  and  German  Reformed 
proposed,  361  ;  plan  of  1758,  362, 
cviii  ;  of  Presbyterians  and  Re- 
formed, 272  ;  of  Presbyterians 
and  Reformed  frustrated  in  1744, 
284.5-^.;  of  Presbyterian  and  Re- 
formed churches  in  1785,  359  seq. ; 

with  Seceders 338  seq. 

United  body  of  Presbyterians  and  Con- 

gregationalists lvii 

Brethren  of  Exon  and  Devon     ..    195 

University  of  Aberdeen,  137  ;  of  Cam- 
bridge, 61  ;  of  Edinburgh,  122, 
129,  161,  163,  164,  170,  172,  186, 
191,  192,  205,  238  ;  of  Glasgow, 
106,  139,  164,  167,  169,  171,  172, 
176,  186,  188,  191,  192,  193,  205, 
230,  237,  xxix,  xliii,  lxxi,  lxxxvi ; 

of  Leyden,  205  ;  of  Oxford 61 

Utrecht 108 

Ussber,  James 48,  49,  52,  61,  62,  68, 

80,  146,  xvii,  xviii 

Urquhart,  William 150,  lxvi 

Ulster  county,  N.  Y 108 

Ulster,  Ireland 49,86,292 

Vancouver  Island xxxix 

Van  der  Donck,  Adrien 101 

Van  Horn,  Daniel 282 

Van  Lear,  John lvi 

Van  Vleck,  Paulus 159 

Varick,  Dr 108 

Vaughan,  Edward *6o 

Venning,  W.  M xxxvi 

Verbrugge,  Otto 239 

Vesey,  William.  .104, 108,  144,  145,  146, 

M7,  149,  »5*i  *53 


INDEX. 


cxli 


Vestry,  ecclesiastical 147 

Vestrymen  in  N.  Y 107,  147 

Vincent,  Thomas 324 

Virginia 87,  88,  89,  90,  101,  no, 

in,  112,  115,  117,  119,  131,  192, 
289,  291,  296,  297,  313,  315,  322, 
323,  346,  xl,  xlvi,  xlvh,  I,  lxxi,  c, 

cii,  cxix 

Company 87,  90,  109 

Valley  of 204 

Visions 318,  cxi 

Wade,  Nathaniel 159,  173 

Wales 61,  66,  67,  72,  98,  xxxvi,  lvii 

Eleazer 237,  263 

Walker,  Zechariah. ...    104,  190 

Wallis,  John 82,     84 

Walton,  Rev.  Mr    . xxxiii 

Wandsworth,  England 43,  i 

Ward,  John  62,  xxxiii 

Wardrope,  William xlvii 

Wareham,  John xxxv,  xxxvi 

Warwick,  England 43,  i 

Waterford,  Ireland 133,  164 

Watertown,  Mass 97,  109,  xxxh 

Watson.  Peter. 122 

Watts,  Isaac 199,  281,  282,  324 

Watts,  John   125,  liv,  lv,  lvi 

Weathersfield,  Conn. .  . .    102,  xxx,  xxxiv,  1 

Webb,  Joseph ...    177,  209,  237 

Webster,  James 203,204 

Richard. .   .111,  120,  126,  187,  188, 

191,  T93,  210,  229,  237,  292,  294, 
,TT  .      T  ,  309,  3*4,  337<  xlv 

Weir,  John 244 

Weiss,  George   287,  311 

Weld,  Thomas 96,  205 

Welsh,  Josias 49 

Welsh  Congregationalists 171 

Wenham,  Mass xxxiii 

Wentworth,  Earl  of  Strafford 52 

Wesley,  John 239,255 

Westchester  county. .  103,  104,  105, 106, 

107,  108,  148,  149,  151,  155,  lxv 

Westerlo,  Eilardus 354 ,  360 

Western  inquisition 195 

West  Farms,  N.  Y 152 

Westfield,  Bishop  62 

West  Friesland cvi 

West  Indies 97,  332,  xxxvii,  xxxix 

West  Jersey     ...   123 

Westminster,  59,  60,  63,  64,  65,  xxiv ; 
Abbey,  59;  Assembly,  51,  54,  59, 
60,  61-73,  82,87,  93*  200,202,213, 
218,  298,  xvii,  xxiii,  xxiv,  xci, 
xcy  ;  catechisms,  211,  217,  218, 
xci,  xcv,  cviii,  ex,  cxviii,  cxix  ; 
catechism,  larger,  232,  233,  235, 
267,  270,  319,  328,  336,  365,  367, 
37°i  371  ?  catechism,  shorter,  196, 
232,  233,  235,  267,  270,  319,  328, 
^6.  370,  371;  Confession  of 
'aith,  6,  8,  49,  135,  200,  201,  202, 
205,  207,  210,  211,  213,  217,  218, 
227,  230,  232,  233,  235,  267,  270, 
319,  322,  328,  336,  363,  364-367, 
369,  371,  xci,  xcv,  cviii,  ex,  cxviii, 
cxix;  directory,  67,  95,  220,  236, 
241,  243,  244,  246,  247,  249,  267, 
270,  320,  322,  328,  336,  370,  371, 
xci,  xcv,  cviii,  ex,  cxviii :  divines, 


K 


71  ;  standards,  200,  206,  211,  241 ; 

symbols,  revision  of 364 

Westmoreland   77,     78 

Weymouth   xxxii 

Wheeleright,  John xxxiii 

Wheelock,  Eleazar..  251,  252,  324,  325,  338 

Whichcote,  Benjamin 84,  200,  .\liii 

Whiston,  William 194,  195,  206 

Whitaker,  Alexander 87 

E 100,  178 

Nathaniel 325,  334 

W        ..     81,  ^87 

White  Clay  Creek,  Md 171 

White,  Captain xlvii 

Ebenczer 178,  314 

John     ..  93,  lni 

Nathaniel 90,91,     93 

Sylvanus 314 

Whitefield,  George. .  239,  240,  246,  252, 

253,  254,  255,  256,  257,  283,  292, 

303,  304,  xxx,  xxxv,  xcviii 

Whitgift,  Archbishop 42 

Whitehall   xl 

Whitehead,  W.  A 123 

Whiting,  Joseph 106,177 

■  Samuel 106,  xxxiii 

Wiclif,  John 6,  18,  19,  28,     30 

Wicomico 167,  192,296 

Wiggen,  Mr.,  of  Dover xxxiii 

Wigglesworth,  Edward 300 

Wilcocks,  Thomas 42 

William,  King  86,  132,  137,  360 

Williamsburgh 223 

Williams,  Colonel 353 

Daniel 134,  135,  190,  191,  204, 

297,  298,  299,  xxxix,  lviii,  lix,  lx 

Dr.,  Library 34,  71,  78,  91,  132, 

T70,  195,  298,  xxxi,  xxxiv,  xliii 

Roger     xxxi,  xxxiv 

Willison,  John 255,258 

Willtown,  S.  C  . 223 

Windsor,  Conn xxxv,       1 

Winthrop,  Gov 109,  in,  xxiii,  xxx 

John xxxiv 

Wilson,  John.... 124,  126,  127,  140,  142, 

164,  167,  173,  191,  229,  xxx,  xxxi, 

xxxii,  xxxvi 

Matthew 306 

Thomas 114 

William 255 

Wiltshire 77,     78 

Withdrawal,  liberty  of. 270,  319,   cix 

Witherow,  Thomas 202,  205 

Witherspoon,  John.. 225,  332,  341,  349, 

35i,  352,  359.  362 

Robert 167,169,173,223 

Witsius,  Hermann 239,  360 

Wittenberg 20,     29 

Wodrow  MSS     .129,  188,  223,  224,  lxx, 

Ixxxiii,  Ixxxiv,  lxxxvi,  lxxxvii 

Woburn,  Mass     xxxii 

Wood,  Rev.  Mr.,  of  S.  C. Ixix 

Woodbridge,  Benjamin..  124,  125,  126,  1 — Hi 

John 106,  107,       1 

N.  J   121,122,159,171,176,177 

Timothy 1 

Woodbury,  Conn 104,  122,  131 

Woodhull,  John 359 

Woodruff,  William 105 

Woodside,  James 189 

Wood  st.  chapel 190 


cxlii 


INDEX. 


Woolsey,  George 103 

Rebecka 103 

Sarah 102 

Thomas  103 

Worcester,  Mass 189,  228 

Worcestershire 77 

Worthington,  Thomas 244 

Wooster,  Rev.  Mr xxxiii 

Wrexham,  England 134 

Wright,  Rev.  Sir.,  of  London 200 

John 328 

Yale  College..  121,  151,  176,  257,  304, 

305,  3i5,  34i .  xcvii 
Yarmouth xxxiv 


Yonkers,  N.  Y 107,  148,  lxv 

York,  Duke  of    104 

England 112,  165 

S.  C 353 

Va 165 

Yorkshire  no 

Youngs,  David 270 

Young,  John 94,  100,  176,  xxix,  xxxv 

Samuel   188 

Zanchy,  Richard  . .    262,  xcvi 

Zinzendorf,  Count  von 239 

Zurich   ..        29 

Zwingli,  Ulrich 19,22,     28 


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